{"clement-paedagogus/1.1.1":{"o":"Κεκρότηται κρηπὶς ἀληθείας, ὦ παῖδες ὑμεῖς, ἡμῖν αὐτοῖς, ἁγίου νεὼ μεγάλου θεοῦ θεμέλιος γνώσεως ἀρραγής, προτροπὴ καλή, διʼ ὑπακοῆς εὐλόγου ζωῆς ἀιδίου ὄρεξις, νοερῷ καταβληθεῖσα χωρίῳ. τριῶν γέ τοι τούτων περὶ τὸν ἄνθρωπον ὄντων, ἠθῶν, πράξεων, παθῶν, ὁ προτρεπτικὸς εἴληχεν τὰ ἤθη αὐτοῦ, θεοσεβείας καθηγεμών, ὁ τροπιδίου δίκην ὑποκείμενος λόγος εἰς οἰκοδομὴν πίστεως, ἐφʼ ᾧ μάλα γανύμενοι καὶ τὰς παλαιὰς ἀπομνύμενοι δόξας πρὸς σωτηρίαν νεάζομεν, ψαλλούσῃ συνᾴδοντες προφητείᾳ »ὡς ἀγαθὸς τῷ Ἰσραὴλ ὁ θεός, τοῖς εὐθέσιν τῇ καρδίᾳ«, πράξεών τε ἁπασῶν λόγος ἐπιστατεῖ ὁ ὑποθετικός, τὰ δὲ πάθη ὁ παραμυθητικὸς ἰᾶται, εἷς ὢν πᾶς ὁ αὐτὸς οὗτος λόγος, τῆς συντρόφου καὶ κοσμικῆς συνηθείας ἐξαρπάζων τὸν ἄνθρωπον, εἰς δὲ τὴν μονότροπον τῆς εἰς τὸν θεὸν πίστεως σωτηρίαν παιδαγωγῶν. ὁ γοῦν οὐράνιος ἡγεμών, ὁ λόγος, ὁπηνίκα μὲν ἐπὶ σωτηρίαν παρεκάλει, προτρεπτικὸς ὄνομα αὐτῷ ἦν (ἰδίως οὗτος ὁ παρορμητικὸς ἐκ μέρους τὸ πᾶν προσαγορευόμενος λόγος· προτρεπτικὴ γὰρ ἡ πᾶσα θεοσέβεια, ζωῆς τῆς νῦν καὶ τῆς μελλούσης ὄρεξιν ἐγγεννῶσα τῷ συγγενεῖ λογισμῷ)· νυνὶ δὲ θεραπευτικός τε ὢν καὶ ὑποθετικὸς ἅμα ἄμφω, ἑπόμενος αὐτὸς αὑτῷ, παραινεῖ τὸν προτετραμμένον, κεφάλαιον, τῶν ἐν ἡμῖν παθῶν ὑπισχνούμενος τὴν ἴασιν. κεκλήσθω δʼ ἡμῖν ἑνὶ προσφυῶς οὗτος ὀνόματι παιδαγωγός, προακτικός, οὐ μεθοδικὸς ὢν [ὁ παιδαγωγός], ᾗ καὶ τὸ τέλος αὐτοῦ βελτιῶσαι τὴν ψυχήν ἐστιν, οὐ διδάξαι, σώφρονός τε, οὐκ ἐπιστημονικοῦ καθηγήσασθαι βίου.","t":"My children, we have laid a foundation of truth for ourselves: an unbreakable foundation of knowledge for the holy temple of the great God, a noble exhortation, a longing for eternal life through reasonable obedience, laid down in the ground of the mind. There are three things in the human being: character, actions, and passions. The Word who exhorts has taken character as his province: he is the guide to godliness, lying beneath, like a ship's keel, for the building up of faith. Rejoicing greatly in him and renouncing our old opinions, we grow young again for salvation, singing with the prophecy that sings, “How good is God to Israel, to the upright in heart.” Over all our actions the Word who counsels presides, and the passions the Word who consoles heals. Yet it is one and the same Word throughout, snatching the human being from the custom of the world in which he was brought up, and training him in the one salvation of faith in God. So the heavenly guide, the Word, when he was calling us to salvation, had the name “Exhorter” (this word of encouragement is properly called by the name of the whole from a part, for all godliness is exhortation, begetting in the reason that is akin to it a longing for the life that now is and for the life to come). But now, being both healer and counselor at once, following on from himself, he advises the one he has already converted, and, most important of all, promises the healing of the passions within us. Let us give him one fitting name: the Instructor, a guide to practice, not to method, since his aim is to improve the soul, not to teach, and to lead us to a life of self-control, not of knowledge."},"clement-paedagogus/1.1.2":{"o":"καίτοι καὶ διδασκαλικὸς ὁ αὐτός ἐστι λόγος, ἀλλʼ οὐ νῦν· ὃ μὲν γὰρ ἐν τοῖς δογματικοῖς δηλωτικὸς καὶ ἀποκαλυπτικός, ὁ διδασκαλικός, πρακτικὸς δὲ ὢν ὁ παιδαγωγὸς πρότερον μὲν εἰς διάθεσιν ἠθοποιίας προὐτρέψατο, ἤδη δὲ καὶ εἰς τὴν τῶν δεόντων ἐνέργειαν παρακαλεῖ, τὰς ὑποθήκας τὰς ἀκηράτους παρεγγυῶν καὶ τῶν πεπλανημένων πρότερον τοῖς ὕστερον ἐπιδεικνὺς τὰς εἰκόνας. ἄμφω δὲ ὠφελιμώτατα, τὸ μὲν εἰς ὑπακοήν, τὸ παραινετικὸν εἶδος, τὸ δὲ ἐν εἰκόνος μέρει παραλαμβανόμενον διττὸν καὶ αὐτὸ παραπλησίως τῇ προτέρᾳ συζυγίᾳ, τὸ μὲν αὐτοῦ ἵνα μιμώμεθα αἱρούμενοι τὸ ἀγαθόν, τὸ δὲ ὅπως ἐκτρεπώμεθα παραιτούμενοι τὸ θάτερον.","t":"Yet the same Word is also a teacher, but not now. In matters of doctrine the Teacher explains and reveals; but the Instructor, being practical, first exhorted us to a disposition of good character, and now calls us also to the practice of our duties, giving us pure precepts and showing those who come later the examples of those who went astray before. Both are most useful: the one, the kind that advises, leads to obedience; the other, taken in the form of example, is itself twofold, like the previous pair: in the one part, that we may imitate it by choosing the good; in the other, that we may turn away from it by rejecting the opposite."},"clement-paedagogus/1.1.3":{"o":"Ἴασις οὖν τῶν παθῶν ἐνθένδε ἕπεται, κατὰ τὰς παραμυθίας τῶν εἰκόνων ἐπιρρωννύντος τοῦ παιδαγωγοῦ τὰς ψυχὰς καὶ ὥσπερ ἠπίοις φαρμάκοις ταῖς ὑποθήκαις ταῖς φιλανθρώποις εἰς τὴν παντελῆ τῆς ἀληθείας γνῶσιν τοὺς κάμνοντας διαιτωμένου. ἴσαι δʼ οὐκ ἔστον ὑγίεια καὶ γνῶσις, ἀλλʼ ἣ μὲν μαθήσει, ἣ δὲ ἰάσει περιγίνεται. οὐκ ἂν οὖν τις νοσῶν ἔτι πρότερόν τι τῶν διδασκαλικῶν ἐκμάθοι πρὶν ἢ τέλεον ὑγιᾶναι· οὐδὲ γὰρ ὡσαύτως πρὸς τοὺς μανθάνοντας ἢ κάμνοντας ἀεὶ τῶν παραγγελμάτων ἕκαστον λέγεται, ἀλλὰ πρὸς οὓς μὲν εἰς γνῶσιν, πρὸς οὓς δὲ εἰς ἴασιν. καθάπερ οὖν τοῖς νοσοῦσι τὸ σῶμα ἰατροῦ χρῄζει, ταύτῃ καὶ τοῖς ἀσθενοῦσι τὴν ψυχὴν παιδαγωγοῦ δεῖ, ἵνʼ ἡμῶν ἰάσηται τὰ πάθη, εἶτα δὲ εἰς διδασκάλου [ὃς] καθηγήσεται, καθαρὰν πρὸς γνώσεως ἐπιτηδειότητα εὐτρεπίζων τὴν ψυχήν, δυναμένην χωρῆσαι τὴν ἀποκάλυψιν τοῦ λόγου. σπεύδων δὲ ἄρα τελειῶσαι σωτηρίῳ ἡμᾶς βαθμῷ, καταλλήλῳ εἰς παίδευσιν ἐνεργῆ τῇ καλῇ συγχρῆται οἰκονομίᾳ ὁ πάντα φιλάνθρωπος λόγος, προτρέπων ἄνωθεν, ἔπειτα παιδαγωγῶν, ἐπὶ πᾶσιν ἐκδιδάσκων.","t":"Healing of the passions, then, follows from this, as the Instructor strengthens souls with the consolations of examples, and, as with gentle medicines, treats the sick with his kindly precepts, leading them to the complete knowledge of the truth. Health and knowledge are not the same: the one is gained by learning, the other by healing. No one who is still sick would learn any of the lessons of teaching before being fully healed. For not every precept is spoken in the same way to those who are learning and to those who are sick: some are addressed to some for knowledge, others to others for healing. Just as those sick in body need a physician, so those who are weak in soul need an Instructor, to heal our passions; and then he will lead us to the Teacher, preparing the soul pure and fit for knowledge, able to receive the revelation of the Word. So the all-loving Word, eager to perfect us by a saving gradation, uses a fine plan suited to effective education: first he exhorts, then he trains, and finally he teaches."},"clement-paedagogus/1.10.89":{"o":"Εἰ τοίνυν τὴν περὶ τὸ ἐπιστύφειν τὴν ἀνθρωπότητα οἰκονομίαν, ἀγαθὴν οὖσαν καὶ σωτήριον, ἀναγκαίως ὑπὸ τοῦ λόγου παραλαμβανομένην ἐπεδείξαμεν πρός τε μετάνοιαν καὶ πρὸς τῶν ἁμαρτιῶν τὴν κώλυσιν εὔθετον γενομένην, ἑξῆς ἂν εἴη σκοπεῖν τὸ ἤπιον τοῦ λόγου· δίκαιος γὰρ οὗτος ἀποδέδεικται καὶ τὰς ἰδίας παρατίθεται γνώμας τὰς πρὸς σωτηρίαν παρακλητικάς, διʼ ὧν καὶ τὸ καλὸν καὶ τὸ συμφέρον πατρικῷ θελήματι γνωρίζειν ἡμῖν βούλεται. σκόπει δὲ ταῦτα· τὸ μὲν καλὸν τοῦ ἐγκωμιαστικοῦ, τὸ δὲ συμφέρον τοῦ συμβουλευτικοῦ· καὶ γὰρ οὖν τοῦ μὲν συμβουλευτικοῦ σχέσις τὸ προτρεπτικὸν καὶ ἀποτρεπτικόν, τοῦ δὲ ἐγκωμιαστικοῦ τὸ ἐπαινετικόν τε καὶ ψεκτικὸν γίνεται. πῶς γὰρ ἔχουσα ἡ διάνοια ἡ συμβουλευτικὴ προτρεπτικὴ γίνεται καὶ πῶς ἔχουσα ἀποτρεπτική. ὡσαύτως δὲ καὶ τὸ ἐγκωμιαστικὸν πῶς μὲν ἔχον ψεκτικὸν γίνεται, πῶς δὲ ἔχον ἐπαινετικόν· περὶ ἃ καταγίνεται μάλιστα ὁ παιδαγωγὸς ὁ δίκαιος ὁ τοῦ ἡμετέρου συμφέροντος ἐστοχασμένος. ἀλλὰ γὰρ τὸ μὲν ψεκτικὸν καὶ ἀποτρεπτικὸν εἶδος ὑποδέδεικται ἡμῖν ἤδη πρότερον, νῦν δὲ αὖ τὸ προτρεπτικὸν καὶ ἐπαινετικὸν μεταχειριστέον καὶ καθάπερ ἐπὶ ζυγοῦ τὰς ἰσοστασίους ἀντισηκώσωμεν τοῦ δικαίου πλάστιγγας.","t":"If, then, we have shown that the plan of treating humanity severely, which is good and saving, is necessarily adopted by the Word, and is well suited both to repentance and to the prevention of sins, it would be next to consider the gentleness of the Word. For he has been shown to be just, and he sets before us his own sayings, which encourage us to salvation, and by which he wishes to make known to us, by the Father's will, both the noble and the advantageous. Consider this: the noble belongs to the speech of praise, the advantageous to deliberative speech; for exhorting and dissuading are aspects of deliberative speech, and praising and blaming of the speech of praise. In one disposition the deliberative mind exhorts, in another it dissuades; likewise the speech of praise in one disposition blames, in another praises. With these the just Instructor, who aims at our advantage, is most concerned. The kind that blames and dissuades has already been shown to us; now we must deal with the kind that exhorts and praises, and, as on a balance, set the equal scales of justice against each other."},"clement-paedagogus/1.10.90":{"o":"Τῇ μὲν οὖν ἐπὶ τὰ συμφέροντα προτροπῇ ὁ παιδαγωγὸς διὰ Σολομῶντος ὧδέ πως χρῆται· »ἐγὼ ὑμᾶς, ἄνθρωποι, παρακαλῶ καὶ προΐεμαι ἐμὴν φωνὴν υἱοῖς ἀνθρώπων· ἐπακούσατέ μου, σεμνὰ γὰρ ἐρῶ« καὶ τὰ ἑξῆς. συμβουλεύει δὲ τὰ σωτήρια, ὅτι ἡ συμβουλὴ πρὸς αἵρεσίν ἐστι καὶ φυγὴν ἐπιτήδειος, καθάπερ ποιεῖ διὰ τοῦ Δαβὶδ λέγων »μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη καὶ ἐπὶ καθέδραν λοιμῶν οὐκ ἐκάθισεν· ἀλλʼ ἢ ἐν τῷ νόμῳ κυρίου τὸ θέλημα αὐτοῦ.« τῆς δὲ συμβουλίας μέρη τρία, τὸ μὲν ἐκ τῶν παρεληλυθότων χρόνων λαμβάνον τὰ παραδείγματα, οἷον τί ἔπαθον οἱ Ἑβραῖοι τῷ χρυσῷ εἰδωλολατρήσαντες ἐν μόσχῳ, καὶ τί ἔπαθον ἐκπορνεύσαντες καὶ τὰ ὅμοια, τὸ δὲ ἐκ τῶν παρόντων χρόνων κατανοούμενον, οἷον αἰσθητικῶς καταλαμβανόμενον, ὡς ἐκεῖνο εἴρηται πρὸς τοὺς ἐρομένους τὸν κύριον »εἰ αὐτὸς εἶ ὁ Χριστός, ἢ ἄλλον περιμένομεν«· »ἀπέλθετε καὶ εἴπατε Ἰωάννῃ· τυφλοὶ ἀναβλέπουσιν, κωφοὶ ἀκούουσιν, λεπροὶ καθαρίζονται, ἀνίστανται νεκροί, καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί.«","t":"The Instructor uses exhortation to what is advantageous through Solomon, in this way: “I call on you, O men, and I send forth my voice to the sons of men; listen to me, for I will speak noble things,” and so on. He counsels what saves, since counsel serves for choosing and avoiding, as he does through David, saying: “Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the pestilent; but his will is in the law of the Lord.” Counsel has three parts. One takes its examples from times past: for instance, what the Hebrews suffered when they worshiped the golden calf, and what they suffered when they committed sexual immorality, and the like. Another is understood from the present, as perceived by the senses, as was said to those who asked the Lord, “Are you the Christ, or are we to wait for another?”: “Go and tell John: the blind see again, the deaf hear, lepers are cleansed, the dead are raised; and blessed is whoever is not offended in me.”"},"clement-paedagogus/1.10.91":{"o":"τοῦτʼ ἄρα ἦν ὃ προφητεύων εἴρηκεν Δαβὶδ »καθὼς ἠκούσαμεν, οὕτως καὶ εἴδομεν«. ἐκ δὲ τῶν μελλόντων τὸ τρίτον συνίσταται μέρος τῆς συμβουλίας, ᾧ τὰ ἀποβησόμενα κελεύει φυλάττεσθαι· καθὸ κἀκεῖνο εἴρηται· »οἱ δὲ ἁμαρτίαις περιπεσόντες βληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων« καὶ τὰ παραπλήσια· ὡς ἐκ τούτων εἶναι συμφανὲς διὰ πάσης θεραπείας χωροῦντα τὸν κύριον εἰς σωτηρίαν ἐκκαλεῖσθαι τὴν ἀνθρωπότητα. τῇ δὲ παραμυθίᾳ παρηγορεῖ τὰ ἁμαρτήματα, μειῶν μὲν τὴν ἐπιθυμίαν, ἅμα δὲ καὶ ἐλπίδα ἐνδιδοὺς εἰς σωτηρίαν. φησὶ γὰρ διʼ Ἰεζεκιήλ· »ἐὰν ἐπιστραφῆτε ἐξ ὅλης τῆς καρδίας καὶ εἴπητε· πάτερ, ἀκούσομαι ὑμῶν ὥσπερ λαοῦ ἁγίου.« καὶ πάλιν λέγει· »δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς« καὶ τὰ ἐπὶ τούτοις, ἃ αὐτοπροσωπεῖ ὁ κύριος. σαφέστατα δὲ ἐπὶ τὴν ἀγαθωσύνην καλεῖ διὰ Σολομῶντος λέγων· »μακάριος ἄνθρωπος, ὃς εὗρεν σοφίαν, καὶ θνητός, ὃς εὗρεν φρόνησιν.« τὸ γὰρ ἀγαθὸν τῷ ζητοῦντι εὑρίσκεται καὶ ὁρᾶσθαι τῷ εὑρόντι φιλεῖ. ναὶ μὴν καὶ διʼ Ἱερεμίου τὴν φρόνησιν ἐξηγεῖται, »μακάριοί ἐσμεν, Ἰσραήλ«, λέγων, »ὅτι τὰ ἀρεστὰ τῷ θεῷ γνωστὰ ἡμῖν ἐστι«, γνωστὰ δὲ διὰ τοῦ λόγου, διʼ ὃν μακάριοι καὶ φρόνιμοι. φρόνησις γὰρ ἡ γνῶσις διὰ τοῦ αὐτοῦ προφήτου μηνύεται λέγοντος »ἄκουε, Ἰσραήλ, ἐντολὰς ζωῆς, ἐνωτίσασθε γνῶναι φρόνησιν.« διὰ δὲ Μωσέως ἔτι καὶ προσυπισχνεῖται δωρεὰν διὰ τὴν ὑπάρχουσαν φιλανθρωπίαν τοῖς σπεύδουσιν εἰς σωτηρίαν. φησὶ γάρ· »καὶ εἰσάξω ὑμᾶς εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος τοῖς πατράσιν ὑμῶν·« πρὸς δὲ »καὶ εἰσάξω ὑμᾶς εἰς τὸ ὄρος τὸ ἅγιον καὶ εὐφρανῶ ὑμᾶς« διὰ Ἡσαΐου λέγει.","t":"This, then, is what David said in prophecy: “As we have heard, so we have seen.” The third part of counsel is drawn from the future, by which he bids us guard against what will come; as it is said: “Those who have fallen into sins will be cast into the outer darkness; there will be weeping and gnashing of teeth,” and the like. From this it is plain that the Lord, going through every kind of treatment, calls humanity to salvation. By consolation he soothes sins, lessening desire and at the same time giving hope of salvation. For he says through Ezekiel: “If you turn back with your whole heart and say, Father, I will hear you as a holy people.” And again he says: “Come to me, all who labor and are heavy laden, and I will give you rest,” and what follows, which the Lord speaks in his own person. Most clearly he calls to goodness through Solomon, saying: “Blessed is the man who has found wisdom, and the mortal who has found understanding.” For the good is found by the one who seeks, and is wont to be seen by the one who finds. And through Jeremiah he explains understanding, saying, “Blessed are we, Israel, for what pleases God is known to us”: known through the Word, through whom we are blessed and understanding. For understanding is said to be knowledge through the same prophet, who says, “Hear, O Israel, the commandments of life; give ear to learn understanding.” And through Moses he also promises a gift, out of his love for humankind, to those who hasten to salvation: “And I will bring you into the good land, which the Lord swore to your fathers”; and besides, he says through Isaiah, “And I will bring you to the holy mountain and make you glad.”"},"clement-paedagogus/1.10.92":{"o":"Ἔστι δὲ καὶ ἄλλο εἶδος αὐτοῦ παιδαγωγίας, ὁ μακαρισμός· καὶ »μακάριος ἐκεῖνος« διὰ Δαβὶδ λέγει [φησίν] »ὁ μὴ ἁμαρτών, καὶ ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται« (ταυτὶ μὲν καὶ πρὸς τὴν ἀνάστασιν ᾐνίξατο) »καὶ πάντα ὅσα ἐὰν ποιήσῃ, κατευοδωθήσεται αὐτῷ.« τοιούτους ἡμᾶς γενέσθαι βούλεται, ἵνʼ ὦμεν μακάριοι. ἔμπαλιν δὲ τὸ ἀντισηκοῦν τοῦ τῆς δικαιοσύνης ἐνδεικνύμενος ζυγοῦ »[ἀλλʼ ἢ] οὐχ οὕτως« φησίν »οἱ ἀσεβεῖς, οὐχ οὕτως, ἀλλʼ ἢ ὡς ὁ χνοῦς, ὃν ἐκριπτεῖ ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς«. τὸ ἐπιτίμιον τῶν ἁμαρτωλῶν καὶ τὸ εὐδιαφόρητον αὐτῶν καὶ τὸ ὑπηνέμιον δείξας ὁ παιδαγωγὸς ἀπετρέψατο τῆς αἰτίας διὰ τῆς ἐπιτιμίας, καὶ τὴν κόλασιν ἐπανατεινάμενος τὴν κατʼ ἀξίαν, τῆς εὐεργεσίας ἐνεδείξατο τὴν εὐποιίαν, τεχνικώτατα ἐπὶ τὴν χρῆσιν ἡμᾶς καὶ τὴν κτῆσιν τῶν καλῶν διὰ ταύτης καλῶν. ναὶ μὴν καὶ ἐπὶ τὴν γνῶσιν παρακαλεῖ διὰ μὲν τοῦ Ἱερεμίου λέγων· »τῇ ὁδῷ τοῦ θεοῦ εἰ ἐπορεύθης, κατῴκεις ἂν ἐν εἰρήνῃ εἰς τὸν αἰῶνα.« ὑποδεικνύων γὰρ ἐνταῦθα τὸν μισθὸν τῆς γνώσεως εἰς ἔρωτα αὐτῆς τοὺς συνετοὺς ἐκκαλεῖται καὶ τῷ πεπλανημένῳ συγγνώμην νέμων »ἐπίστρεφε γάρ, ἐπίστρεφε, ὡς ὁ τρυγῶν ἐπὶ τὸν κάρταλλον αὐτοῦ« λέγει.","t":"There is another kind of his instruction too: the beatitude. “Blessed is he,” he says through David, “who has not sinned; and he will be like the tree planted by the streams of water, which will give its fruit in its season, and its leaf will not fall” (this he hinted with a view to the resurrection too), “and whatever he does will prosper.” He wants us to become such, so that we may be blessed. On the other hand, showing the counterweight on the scale of justice, he says: “Not so the ungodly, not so, but like the dust which the wind drives from the face of the earth.” By showing the penalty of sinners, and how easily they are scattered and blown away, the Instructor turned us from the fault by means of the penalty; and holding up the deserved punishment, he showed the kindness of his benefaction, calling us most skillfully, by this means, to the use and possession of good things. He also calls us to knowledge through Jeremiah, saying: “If you had walked in the way of God, you would have dwelt in peace forever.” Here, showing the reward of knowledge, he calls the intelligent to love it; and granting pardon to the one who has gone astray, he says, “Turn back, turn back, as the grape-gatherer to his basket.”"},"clement-paedagogus/1.10.93":{"o":"ὁρᾷς τὸ ἀγαθὸν τῆς δικαιοσύνης μετανοεῖν συμβουλευούσης; ἔτι δὲ διὰ Ἱερεμίου φωτίζει τοῖς πλανωμένοις τὴν ἀλήθειαν· »τάδε λέγει κύριος· στῆτε ἐπὶ ταῖς ὁδοῖς καὶ ἴδετε καὶ ἐρωτήσατε τρίβους κυρίου αἰωνίας, ποία ἐστὶν ἡ τρίβος ἡ ἀγαθή, καὶ βαδίζετε ἐν αὐτῇ, καὶ εὑρήσετε ἁγνισμὸν ταῖς ψυχαῖς ὑμῶν.« ἄγει δὲ ἐπὶ τὴν μετάνοιαν σωτηρίας χάριν τῆς ἡμῶν. διὰ τοῦτό φησιν· »ἐὰν μετανοήσῃς, περικαθαριεῖ κύριος τὴν καρδίαν σου καὶ τὴν καρδίαν τοῦ σπέρματός σου.« ἐνῆν μὲν οὖν συνηγόρους ἡμῖν τῆς ζητήσεως ταύτης ἐπισπάσασθαι φιλοσόφους, οἵ φασιν ἐπαινετὸν εἶναι μόνον τὸν τέλειον, ψεκτὸν δὲ τὸν φαῦλον τυγχάνειν. ἀλλʼ ἐπεὶ συκοφαντοῦσί τινες τὸ μακάριον, ὡς πράγματʼ οὐκ ἔχον οὔτε αὐτὸ οὔτε ἄλλῳ τῳ παρεχόμενον, τὴν φιλανθρωπίαν ἀσυνετοῦντες αὐτοῦ, διὰ τούτους δὴ καὶ τοὺς ἔτι τὸ δίκαιον οὐ προσάπτοντας τῷ ἀγαθῷ, ὅδε ὁ λόγος ἡμῖν παρῃτήθη. ἑπόμενον γὰρ ἦν φάσκειν ἡμᾶς τὸ ἐπιπληκτικὸν καὶ ψεκτικὸν εἶδος τῆς παιδαγωγίας ἁρμόδιον εἶναι τοῖς ἀνθρώποις, ἐπεὶ πάντας ἀνθρώπους φαύλους λέγουσι· σοφὸς δὲ ὁ θεὸς μόνος, ἀφʼ οὗ ἡ σοφία, καὶ τέλειος μόνος, διὰ τοῦτο καὶ","t":"Do you see the goodness of justice, advising repentance? Further, through Jeremiah he lights up the truth for those who are astray: “Thus says the Lord: Stand by the roads and look, and ask for the eternal paths of the Lord, which is the good path, and walk in it, and you will find purification for your souls.” He leads us to repentance for the sake of our salvation. That is why he says: “If you repent, the Lord will cleanse your heart and the heart of your seed.” We could have brought in as advocates in this inquiry the philosophers who say that only the perfect man is praiseworthy and that the bad man is blameworthy. But since some slander the Blessed One as having no concerns himself and causing none to anyone else, not understanding his love for humankind, and because of these and of those who still do not attach justice to the good, this argument has been passed over by us. For it would follow that we should say that the reproving and blaming kind of instruction suits human beings, since they say that all human beings are bad; and God alone is wise, from whom wisdom comes, and alone perfect, and for that reason"},"clement-paedagogus/1.10.94":{"o":"μόνος ἐπαινετός. ἀλλὰ οὐ συγχρῶμαι τῷ λόγῳ τῷδε, φημὶ δʼ οὖν ἔπαινον ἢ ψόγον ἢ ἐπαίνῳ τι ἐοικὸς καὶ ψόγῳ μάλιστα πάντων τοῖς ἀνθρώποις ἀναγκαιότατα φάρμακα. οἱ μὲν οὖν δυσίατοι, καθάπερ ὁ σίδηρος πρὸς τοῦ πυρὸς καὶ σφύρας καὶ ἄκμονος, τουτέστιν ἀπειλῆς, ἐλέγχου, ἐπιτιμήσεως ἐλαύνονται, οἱ δὲ αὐτῇ προσέχοντες τῇ πίστει οἷον αὐτοδίδακτοι καὶ προαιρετικοὶ αὔξονται τῷ ἐπαίνῳ· ἀρετὰ γὰρ ἐπαινεομένα δένδρον ὣς ἀέξεται. καί μοι δοκεῖν συνεὶς τοῦτο ὁ Σάμιος παραγγέλλει Πυθαγόρας· δειλὰ μὲν ἐκπρήξας ἐπιπλήσσεο, χρηστὰ δὲ τέρπου. τὸ δὲ ἐπιπλήσσειν καὶ νουθετεῖν καλεῖται, τὸ δὲ ἐτυμολογεῖται, ἡ νουθέτησις, νοῦ ἐνθεματισμός, ὡς εἶναι τὸ ἐπιπληκτικὸν εἶδος νοῦ περιποιητικόν. ἀλλὰ γὰρ μυρίαι ὅσαι προσεξεύρηνται παραγγελίαι εἰς κτῆσιν ἀγαθῶν καὶ φυγὴν κακῶν· »τοῖς γὰρ ἀσεβέσιν οὐκ ἔστιν εἰρήνη, λέγει κύριος.« διὰ τοῦτο φυλάττεσθαι τοῖς νηπίοις διὰ Σολομῶντος παραγγέλλει· »υἱέ, μὴ πλανήσωσί σε ἁμαρτωλοί, μηδὲ πορευθῇς μετʼ αὐτῶν ὁδούς, μηδὲ πορευθῇς, ἐὰν παρακαλέσωσίν σε λέγοντες· ἐλθὲ μεθʼ ἡμῶν, κοινώνησον αἵματος ἀθῴου, κρύψωμεν δὲ εἰς γῆν ἄνδρα δίκαιον ἀδίκως, ἀφανίσωμεν αὐτὸν ὥσπερ Ἅιδης ζῶντα.«","t":"alone is praiseworthy. But I do not use this argument; rather I say that praise and blame, or something like praise and blame, are the most necessary medicines of all for human beings. Those who are hard to cure are beaten out like iron by fire and hammer and anvil, that is, by threat, reproof, and censure; while those who give heed to faith itself, being as it were self-taught and of good will, grow by praise: “For virtue, when praised, grows like a tree.” And it seems to me that Pythagoras of Samos understood this when he commanded: “When you have done base things, rebuke yourself; but when good, rejoice.” Reprimanding is also called admonishing (nouthetein); and admonition (nouthetēsis) is, by etymology, putting sense (nous) into the mind, so that the reprimanding kind is a gaining of sense. Countless precepts have been devised for the acquisition of good things and the avoidance of evil. “For there is no peace for the ungodly, says the Lord.” That is why he commands the infants through Solomon to be on guard: “Son, do not let sinners lead you astray, nor walk in their ways; do not go if they call you, saying: Come with us, share in innocent blood; let us unjustly hide a righteous man in the earth; let us swallow him alive like Hades.”"},"clement-paedagogus/1.10.95":{"o":"τοῦτο μὲν οὖν καὶ περὶ τοῦ κυριακοῦ προφητεύεται πάθους· ὑποτίθεται δὲ καὶ διʼ Ἰεζεκιὴλ ἡ ζωὴ τὰς ἐντολάς· »ἡ ψυχὴ ἡ ἁμαρτάνουσα ἀποθανεῖται. ὁ δὲ ἄνθρωπος ὃς ἔσται δίκαιος, ὁ ποιῶν τὴν δικαιοσύνην, οὐκ ἐπὶ τῶν ὀρέων φάγεται, καὶ τοὺς ὀφθαλμοὺς αὐτοῦ οὐκ ἔθετο ἐπὶ τὰ ἐνθυμήματα οἴκου Ἰσραήλ, καὶ τὴν γυναῖκα τοῦ πλησίον αὐτοῦ οὐ μὴ μιάνῃ, καὶ πρὸς γυναῖκα ἐν ἀφέδρῳ οὖσαν οὐκ ἐγγιεῖ, καὶ ἄνθρωπον οὐ καταδυναστεύσει, καὶ ἐνεχυρασμὸν ὀφείλοντος ἀποδώσει καὶ ἅρπαγμα οὐχ ἁρπάσει, τὸν ἄρτον αὐτοῦ τῷ πεινῶντι δώσει καὶ γυμνὸν περιβαλεῖ, τὸ ἀργύριον αὐτοῦ ἐπὶ τόκῳ οὐ δώσει καὶ πλεόνασμα οὐ λήψεται, καὶ ἐξ ἀδικίας ἀποστρέψει τὴν χεῖρα αὐτοῦ, καὶ κρίμα δίκαιον ποιήσει ἀνὰ μέσον ἀνδρὸς καὶ ἀνὰ μέσον τοῦ πλησίον αὐτοῦ, ἐν τοῖς προστάγμασί μου πεπόρευται καὶ τὰ δικαιώματά μου πεφύλακται τοῦ ποιῆσαι αὐτά· δίκαιος οὗτός ἐστι, ζωῇ ζήσεται, λέγει κύριος.« ταῦτα ὑποτύπωσιν Χριστιανῶν περιέχει πολιτείας καὶ προτροπὴν ἀξιόλογον εἰς μακάριον βίον, γέρας εὐζωΐας, ζωὴν αἰώνιον.","t":"This is prophesied of the Lord's passion as well. And through Ezekiel Life itself sets out the commandments: “The soul that sins shall die. But the man who is righteous, who does righteousness, will not eat on the mountains, and has not lifted his eyes to the idols of the house of Israel; he will not defile his neighbor's wife, nor come near a woman in her impurity; he will not oppress anyone, but will restore the debtor's pledge, and will not seize plunder; he will give his bread to the hungry and clothe the naked; he will not lend his money at interest nor take increase; he will turn his hand from injustice and execute true justice between a man and his neighbor; he has walked in my statutes and kept my ordinances to do them: this man is righteous, he shall surely live, says the Lord.” These words contain an outline of the Christian way of life, and a notable exhortation to the blessed life, the reward of a good life, eternal life."},"clement-paedagogus/1.11.96":{"o":"Ὁ μὲν δὴ τρόπος τῆς φιλανθρωπίας αὐτοῦ καὶ παιδαγωγίας ὡς ἐνῆν ἡμῖν ὑποδέδεικται. διόπερ παγκάλως αὐτὸς αὑτὸν ἐξηγούμενος »κόκκῳ νάπυος« εἴκασεν, καὶ τοῦ σπειρομένου λόγου τὸ πνευματικὸν καὶ τὸ πολύχουν τῆς φύσεως καὶ τὸ μεγαλοπρεπὲς ἅμα καὶ εὐαυξὲς τῆς δυνάμεως τῆς λογικῆς, πρὸς δὲ καὶ τῆς ἐπιτιμήσεως τὸ δηκτικὸν καὶ τὸ ἀνακαθαρτικὸν ὀνησιφόρον εἶναι ὑπὸ δριμύτητος αἰνιττόμενος. διʼ ὀλίγου γοῦν τοῦ κόκκου τοῦ ἀλληγορουμένου πάμπολυ, τὴν σωτηρίαν, ἁπάσῃ χαρίζεται τῇ ἀνθρωπότητι. τὸ μὲν οὖν μέλι γλυκύτατον ὂν χολῆς ἐστι γεννητικόν, ὡς τὸ ἀγαθὸν καταφρονήσεως, ὃ δὴ αἴτιον τοῦ ἐξαμαρτάνειν, τὸ δὲ νᾶπυ καὶ τῆς χολῆς μειωτικόν, τουτέστι τοῦ θυμοῦ, καὶ τοῦ φλέγματος διακοπτικόν, τουτέστι τοῦ τύφου· ἐξ οὗ λόγου ἡ ἀληθὴς τῆς ψυχῆς ὑγεία καὶ ἡ ἀίδιος εὐκρασία περιγίνεται. πάλαι μὲν οὖν διὰ Μωσέως ὁ λόγος ἐπαιδαγώγει, ἔπειτα καὶ διὰ προφητῶν· προφήτης δὲ καὶ ὁ Μωσῆς· ὁ γὰρ νόμος παιδαγωγία παίδων ἐστὶ δυσηνίων. »χορτασθέντες γοῦν«, φησίν, »ἀνέστησαν παίζειν«, τὸ ἄλογον τῆς τροφῆς πλήρωμα χόρτασμα, οὐ βρῶμα εἰπών.","t":"The manner of his love for humankind and of his instruction has now been shown as far as we could. That is why, explaining himself most beautifully, he likened himself to “a grain of mustard seed,” hinting at the spiritual nature of the Word that is sown, its abundant nature, the magnificence and easy growth of its rational power, and also that the sting and cleansing power of his censure is beneficial through its sharpness. By the small grain spoken of figuratively he gives a great gift, salvation, to all humanity. Honey, which is very sweet, generates bile, as goodness generates contempt, which is the cause of sinning; but mustard lessens bile, that is, anger, and cuts through phlegm, that is, arrogance. From this Word come the true health of the soul and its eternal good temper. Of old, then, the Word instructed through Moses, and afterward through the prophets too; and Moses is also a prophet. For the law is the instruction of unruly children. “Having eaten their fill,” it says, “they rose up to play,” calling it a fill of fodder (chortasma), the irrational filling with food, not a meal."},"clement-paedagogus/1.11.97":{"o":"ἐπεὶ δὲ ἀλόγως κορεσθέντες ἀλόγως ἔπαιζον, διὰ τοῦτο αὐτοῖς καὶ ὁ νόμος καὶ ὁ φόβος εἵπετο εἰς ἀνακοπὴν ἁμαρτημάτων καὶ προτροπὴν κατορθωμάτων, καταρτίζων εὐηκοΐαν αὐτοῖς τοῦ ἀληθοῦς παιδαγωγοῦ, τὴν εὐπείθειαν, εἷς καὶ ὁ αὐτὸς ὢν λόγος πρὸς τὸ κατεπεῖγον ἁρμοττόμενος· »τὸν νόμον δοθῆναι« γάρ φησιν ὁ Παῦλος »παιδαγωγὸν εἰς Χριστόν«, ὡς ἐκ τούτου συμφανὲς εἶναι ἕνα μόνον ἀληθινόν, ἀγαθόν, δίκαιον, κατʼ εἰκόνα καὶ ὁμοίωσιν τοῦ πατρὸς υἱὸν Ἰησοῦν, τὸν λόγον τοῦ θεοῦ, παιδαγωγὸν ἡμῶν εἶναι, ᾧ παρέδωκεν ἡμᾶς ὁ θεός, ὡς πατὴρ φιλόστοργος γνησίῳ παιδαγωγῷ παρακατατιθέμενος τὰ παιδία, διαρρήδην παραγγείλας ἡμῖν· »οὗτός ἐστί μου ὁ υἱὸς ὁ ἀγαπητός, αὐτοῦ ἀκούετε.« ἀξιόπιστος ὁ θεῖος παιδαγωγὸς τρισὶ τοῖς καλλίστοις κεκοσμημένος, ἐπιστήμῃ, εὐνοίᾳ, παρρησίᾳ· ἐπιστήμῃ μὲν ὅτι σοφία ἐστὶ πατρική, »πᾶσα σοφία παρὰ κυρίου καὶ μετʼ αὐτοῦ ἐστιν εἰς τὸν αἰῶνα«· παρρησίᾳ δὲ ὅτι θεὸς καὶ δημιουργός, »πάντα γὰρ διʼ αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν«· εὐνοίᾳ δὲ ὅτι μόνος ὑπὲρ ἡμῶν ἱερεῖον ἑαυτὸν ἐπιδέδωκεν, »ὁ γὰρ ἀγαθὸς ποιμὴν τὴν ψυχὴν ἑαυτοῦ τίθησιν ὑπὲρ τῶν προβάτων« καὶ δὴ ἔθηκεν. εὔνοια δὲ οὐδὲν ἀλλʼ ἢ βούλησίς ἐστιν ἀγαθοῦ τῷ πλησίον, αὐτοῦ χάριν ἐκείνου.","t":"But since, glutted irrationally, they played irrationally, the law and fear followed them, to check their sins and urge them to good deeds, preparing them to listen to the true Instructor, that is, to obedience; the Word being one and the same, adapting himself to what was pressing. For Paul says that “the law was given as an instructor to Christ,” so that it is plain from this that the one only true, good, and just Instructor is Jesus, the Son in the image and likeness of the Father, the Word of God, to whom God has handed us over, as a loving father entrusts his children to a genuine tutor, expressly commanding us: “This is my beloved Son; listen to him.” The divine Instructor is trustworthy, adorned with the three finest things: knowledge, goodwill, and freedom of speech. Knowledge, because he is the Father's wisdom: “All wisdom is from the Lord and is with him forever.” Freedom of speech, because he is God and Creator: “For all things came to be through him, and without him not one thing came to be.” Goodwill, because he alone has given himself as a sacrifice for us: “For the good shepherd lays down his life for the sheep,” and indeed he laid it down. And goodwill is nothing other than wishing good to one's neighbor for his own sake."},"clement-paedagogus/1.12.100":{"o":"ἀγωγὴ τοῦ λόγου, ἀλλʼ εὔτονος. ταύτῃ οὖν καὶ σωτὴρ ὁ λόγος κέκληται, ὁ τὰ λογικὰ ταῦτα ἐξευρὼν ἀνθρώποις εἰς εὐαισθησίαν καὶ σωτηρίαν φάρμακα, ἐπιτηρῶν μὲν τὴν εὐκαιρίαν, ἐλέγχων δὲ τὴν βλάβην καὶ τὰς αἰτίας τῶν παθῶν διηγούμενος καὶ τὰς ῥίζας τῶν ἀλόγων ἐκκόπτων ἐπιθυμιῶν, παραγγέλλων μὲν ὧν ἀπέχεσθαι δεῖ, τὰς ἀντιδότους δὲ ἁπάσας τῆς σωτηρίας τοῖς νοσοῦσι προσφέρων· τοῦτο γὰρ τὸ μέγιστον καὶ βασιλικώτατον ἔργον τοῦ θεοῦ, σῴζειν τὴν ἀνθρωπότητα. τῷ μὲν οὖν ἰατρῷ οὐδὲν πρὸς ὑγείαν συμβουλεύοντι ἄχθονται οἱ κάμνοντες, τῷ δὲ παιδαγωγῷ τῷ θείῳ πῶς οὐκ ἂν ὁμολογήσαιμεν τὴν μεγίστην χάριν μὴ σιωπῶντι μηδὲ παρενθυμουμένῳ τὰς εἰς ἀπώλειαν φερούσας ἀπειθείας, ἀλλὰ καὶ ταύτας διελέγχοντι καὶ τὰς ὁρμὰς τὰς εἰς αὐτὰς διατεινούσας ἀνακόπτοντι καὶ τὰς καθηκούσας πρὸς τὴν ὀρθὴν πολιτείαν ὑποθημοσύνας ἐκδιδάσκοντι; πλείστην ἄρα ὁμολογητέον χάριν αὐτῷ. τὸ γάρ τοι ζῷον τὸ λογικόν, τὸν ἄνθρωπον λέγω, ἄλλο τι φαμὲν ἢ θεάσασθαι τὸ θεῖον δεῖν; θεάσασθαι δὲ καὶ τὴν ἀνθρωπίνην φύσιν φημὶ χρῆναι ζῆν τε ὡς ὑφηγεῖται ἡ ἀλήθεια, ἀγαμένους ὑπερφυῶς τόν τε παιδαγωγὸν αὐτὸν καὶ τὰς ἐντολὰς αὐτοῦ, ὡς πρέποντα ἀλλήλοις ἐστὶ καὶ ἁρμόττοντα· καθʼ ἣν εἰκόνα καὶ ἡμᾶς ἁρμοσαμένους χρὴ σφᾶς αὐτοὺς πρὸς τὸν παιδαγωγόν, σύμφωνον τὸν λόγον ποιησαμένους τοῖς ἔργοις, τῷ ὄντι ζῆν.","t":"but well tuned. So the Word is also called Savior, since he has found for human beings these rational medicines for good sense and salvation: watching for the right moment, reproving the harm, explaining the causes of the passions, cutting out the roots of irrational desires, commanding what we must abstain from, and bringing all the antidotes of salvation to the sick. For this is the greatest and most royal work of God: to save humanity. The sick are annoyed with a physician who gives them no advice for their health; how then should we not acknowledge the greatest gratitude to the divine Instructor, who does not keep silent nor overlook the disobediences that lead to destruction, but reproves them, checks the impulses that tend toward them, and teaches the precepts proper for right conduct? We must acknowledge the greatest gratitude to him. For what else do we say the rational animal, I mean the human being, must do, but contemplate the divine? And I say that he must also contemplate human nature, and live as the truth directs, greatly admiring both the Instructor himself and his commandments, since they befit and suit each other. After this pattern we too must fit ourselves to the Instructor, making our speech agree with our deeds, and truly live."},"clement-paedagogus/1.12.98":{"o":"Τούτων ἤδη προδιηνυσμένων ἑπόμενον ἂν εἴη τὸν παιδαγωγὸν ἡμῶν Ἰησοῦν τὸν βίον ἡμῖν τὸν ἀληθινὸν ὑποτυπώσασθαι καὶ τὸν ἐν Χριστῷ παιδαγωγῆσαι ἄνθρωπον. ἔστι δὲ ὁ χαρακτηρισμὸς οὐ φοβερὸς ἄγαν αὐτοῦ οὐδὲ ἔκλυτος κομιδῇ ὑπὸ χρηστότητος. ἐντέλλεται δὲ ἅμα καὶ χαρακτηρίζει τὰς ἐντολὰς ὡς ἡμᾶς αὐτὰς ἐκτελεῖν δύνασθαι. καί μοι δοκεῖ αὐτὸς οὗτος πλάσαι μὲν τὸν ἄνθρωπον ἐκ χοός, ἀναγεννῆσαι δὲ ὕδατι, αὐξῆσαι δὲ πνεύματι, παιδαγωγῆσαι δὲ ῥήματι, εἰς υἱοθεσίαν καὶ σωτηρίαν ἁγίαις ἐντολαῖς κατευθύνων, ἵνα δὴ τὸν γηγενῆ εἰς ἅγιον καὶ ἐπουράνιον μεταπλάσας ἐκ προσβάσεως ἄνθρωπον, ἐκείνην τὴν θεϊκὴν μάλιστα πληρώσῃ φωνήν· »ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν ἡμῶν.« καὶ δὴ γέγονεν ὁ Χριστὸς τοῦτο πλῆρες, ὅπερ εἴρηκεν ὁ θεός, ὁ δὲ ἄλλος ἄνθρωπος κατὰ μόνην νοεῖται τὴν εἰκόνα. ἡμεῖς δέ, ὦ παῖδες ἀγαθοῦ πατρός, ἀγαθοῦ παιδαγωγοῦ θρέμματα, πληρώσωμεν τὸ θέλημα τοῦ πατρός, ἀκούωμεν τοῦ λόγου καὶ τὸν σωτήριον ὄντως ἀναμαξώμεθα τοῦ σωτῆρος ἡμῶν βίον· ἐνθένδε ἤδη τὴν ἐπουράνιον μελετῶντες πολιτείαν, καθʼ ἣν ἐκθεούμεθα, τὸ ἀειθαλὲς εὐφροσύνης καὶ ἀκήρατον εὐωδίας ἐπαλειφώμεθα χρῖσμα, ἐναργὲς ὑπόδειγμα ἀφθαρσίας τὴν πολιτείαν ἔχοντες τοῦ κυρίου καὶ τὰ ἴχνη τοῦ θεοῦ διώκοντες· ᾧ μόνῳ προσήκει σκοπεῖν καὶ δὴ μέλει πῶς καὶ τίνα τρόπον ὑγιεινότερος ἂν ὁ τῶν ἀνθρώπων βίος γένοιτο. ἀλλὰ καὶ πρὸς αὐτάρκειαν τοῦ βίου καὶ ἀπεριττότητα ἔτι τε εὔζωνόν τε καὶ εὔλυτον ὁδοιπορικὴν ἑτοιμότητα εἰς ἀιδιότητα εὐζωΐας παρασκευάζει, αὐτὸν αὑτοῦ ἕκαστον ἡμῶν ταμιεῖον εἶναι διδάσκων. »μὴ γὰρ μεριμνᾶτε«, φησί, »περὶ τῆς αὔριον«, χρῆναι λέγων τὸν ἀπογεγραμμένον Χριστῷ αὐτάρκη καὶ αὐτοδιάκονον καὶ προσέτι ἐφήμερον ἐπαναιρεῖσθαι βίον.","t":"Now that this has been set out, it would follow that our Instructor Jesus should sketch for us the true life and instruct the human being who is in Christ. His character is neither very fearsome nor quite relaxed by kindness. He gives commandments, and at the same time shapes them so that we can carry them out. And it seems to me that he himself formed the human being from dust, regenerated him by water, made him grow by the Spirit, and instructs him by the word, directing him by holy commandments to adoption and salvation, so that, transforming the earthborn by stages into a holy and heavenly human being, he may above all fulfill that divine saying: “Let us make man in our image and likeness.” Christ has become the fullness of what God said, while the rest of humankind is understood to be in the image only. But let us, children of a good Father, nurslings of a good Instructor, fulfill the Father's will, listen to the Word, and truly take the impress of the saving life of our Savior. Practicing even now the heavenly way of life, by which we are deified, let us anoint ourselves with the ever-fresh ointment of gladness and the pure ointment of fragrance, having the Lord's way of life as a clear example of incorruption, and following in the footsteps of God. To him alone it belongs to consider, and indeed he cares, how and in what way human life may become healthier. He prepares us for self-sufficiency and simplicity of life, and for an unencumbered, ready readiness for the journey to the eternity of a good life, teaching each of us to be his own storehouse. “Do not be anxious,” he says, “about tomorrow,” meaning that the one enrolled with Christ must take up a life that is self-sufficient, serving itself, and lived from day to day."},"clement-paedagogus/1.12.99":{"o":"οὐ γὰρ ἐν πολέμῳ, ἀλλʼ ἐν εἰρήνῃ παιδαγωγούμεθα. πολέμῳ μὲν οὖν πολλῆς δεῖ τῆς παρασκευῆς δαψιλείας τε χρῄζει ἡ τρυφή· εἰρήνη δὲ καὶ ἀγάπη, ἀφελεῖς καὶ ἀπράγμονες ἀδελφαί, οὐχ ὅπλων δέονται, οὐ παρασκευῆς ἀσώτου· λόγος ἐστὶν αὐταῖς ἡ τροφή, ὁ τὴν ἐνδεικτικὴν καὶ παιδευτικὴν ἡγεμονίαν κεκληρωμένος λόγος, παρʼ οὗ τὸ εὐτελές τε καὶ ἄτυφον καὶ τὸ ὅλον φιλελεύθερον καὶ φιλάνθρωπον φιλόκαλόν τε ἐκμανθάνομεν, ἑνὶ λόγῳ μετʼ οἰκειότητος ἀρετῆς ἐξομοιούμενοι τῷ θεῷ. ἀλλʼ ἐκπόνει καὶ μὴ ἀπόκαμνε· ἔσῃ γὰρ οἷος οὐκ ἐλπίζεις οὐδʼ εἰκάσαι δύναιο ἄν. ὡς δὲ ἔστι τις ἄλλη μὲν φιλοσόφων ἀγωγή, ἄλλη δὲ ῥητόρων, παλαιστῶν δὲ ἄλλη, οὕτως ἐστὶν γενναία διάθεσις φιλοκάλῳ προαιρέσει κατάλληλος ἐκ τῆς Χριστοῦ παιδαγωγίας περιγινομένη, καὶ τὰ τῆς ἐνεργείας πεπαιδευμέναι σεμναὶ διαπρέπουσιν πορεία καὶ κατάκλισις καὶ τροφὴ καὶ ὕπνος καὶ κοίτη καὶ δίαιτα καὶ ἡ λοιπὴ παιδεία· οὐ γὰρ ὑπέρτονος ἡ τοιάδε","t":"For we are instructed not in war but in peace. War needs much preparation, and luxury requires abundance; but peace and love, simple and quiet sisters, need no weapons and no extravagant preparation. The Word is their food, the Word to whom the guidance that shows and instructs has been allotted, from whom we learn frugality and freedom from arrogance, and the whole love of freedom, of humanity, and of the beautiful, in a word, being made like God through kinship with virtue. Labor, then, and do not grow weary; for you will be such as you do not hope for, nor could even imagine. As there is one training of philosophers, another of orators, and another of wrestlers, so there is a noble disposition, suited to a will that loves the beautiful, which comes from the instruction of Christ; and trained in its activity, our walk, our reclining, our food, our sleep, our bed, our way of life, and the rest of our conduct appear dignified. For such training is not overstrained"},"clement-paedagogus/1.13.101":{"o":"Πᾶν τὸ παρὰ τὸν λόγον τὸν ὀρθὸν τοῦτο ἁμάρτημά ἐστιν. αὐτίκα γοῦν τὰ πάθη τὰ γενικώτατα ὧδέ πως ὁρίζεσθαι ἀξιοῦσιν οἱ φιλόσοφοι, τὴν μὲν ἐπιθυμίαν ὄρεξιν ἀπειθῆ λόγῳ, τὸν δὲ φόβον ἔκκλισιν ἀπειθῆ λόγῳ, ἡδονὴν δὲ ἔπαρσιν ψυχῆς ἀπειθῆ λόγῳ, λύπην δὲ συστολὴν ψυχῆς ἀπειθῆ λόγῳ. εἰ τοίνυν ἡ πρὸς τὸν λόγον ἀπείθεια ἁμαρτίας ἐστὶ γεννητική, πῶς οὐχὶ ἐξ ἀνάγκης ἡ τοῦ λόγου ὑπακοή, ἣν δὴ πίστιν φαμέν, τοῦ καλουμένου καθήκοντος ἔσται περιποιητική; καὶ γὰρ ἡ ἀρετὴ αὐτὴ διάθεσίς ἐστι ψυχῆς σύμφωνος τῷ λόγῳ περὶ ὅλον τὸν βίον. ναὶ μὴν τὸ κορυφαιότατον, αὐτὴν φιλοσοφίαν ἐπιτήδευσιν λόγου ὀρθότητος ἀποδιδόασιν, ὡς ἐξ ἀνάγκης εἶναι τὸ πλημμελούμενον πᾶν διὰ τὴν τοῦ λόγου διαμαρτίαν γινόμενον καὶ εἰκότως καλεῖσθαι ἁμάρτημα.","t":"Everything contrary to right reason is sin. The philosophers, for instance, think fit to define the most general passions in this way: desire as an appetite disobedient to reason; fear as an aversion disobedient to reason; pleasure as an elation of the soul disobedient to reason; grief as a contraction of the soul disobedient to reason. If, then, disobedience to reason begets sin, how can obedience to the Word, which we call faith, not necessarily produce what is called duty? For virtue itself is a disposition of the soul in harmony with reason throughout the whole of life. Indeed, most important of all, they define philosophy itself as the cultivation of right reason; so that everything done amiss necessarily arises through a failure of reason, and is rightly called sin (hamartēma, “missing the mark”)."},"clement-paedagogus/1.13.102":{"o":"αὐτίκα γοῦν ὅτε ἥμαρτεν ὁ πρῶτος ἄνθρωπος καὶ παρήκουσεν τοῦ θεοῦ, »καὶ παρωμοιώθη«, φησί, »τοῖς κτήνεσιν ὁ ἄνθρωπος«, παρὰ τὸν λόγον ἐξαμαρτών· εἰκότως ἄλογος νομισθεὶς εἰκάζεται κτήνεσιν. ἐντεῦθεν καὶ ἡ σοφία λέγει· »ἵππος εἰς ὀχείαν ὁ φιλήδονος καὶ ὁ μοιχός«, ἀλογίστῳ κτήνει παρομοιωθείς, διὸ καὶ ἐπιφέρει· »παντὸς ὑποκάτω ἐπικαθημένου χρεμετίζει.« οὐκέτι λαλεῖ, φησίν, ὁ ἄνθρωπος· οὐ γάρ ἐστιν λογικὸς ἔτι ὁ παρὰ λόγον ἁμαρτάνων, θηρίον δὲ δὴ ἄλογον, ἔκδοτον ἐπιθυμίαις, ᾧ πᾶσαι ἐπικάθηνται ἡδοναί. τὸ δὲ κατορθούμενον κατὰ τὴν τοῦ λόγου ὑπακοὴν προσῆκον καὶ καθῆκον Στωϊκῶν ὀνομάζουσιν παῖδες· τὸ μὲν οὖν καθῆκον προσῆκόν ἐστιν, ὑπακοὴ δὲ θεμελιοῦται ἐντολαῖς· αὗται δὲ ταῖς ὑποθήκαις αἱ αὐταὶ οὖσαι τὴν ἀλήθειαν ἔχουσαι σκοπόν, ἐπὶ τὸ ἔσχατον ὀρεκτόν, ὃ τέλος νοεῖται, παιδαγωγοῦσιν· τέλος δέ ἐστιν θεοσεβείας ἡ ἀίδιος ἀνάπαυσις ἐν τῷ θεῷ, τοῦ δὲ αἰῶνός ἐστιν ἀρχὴ τὸ ἡμέτερον τέλος. τὸ μέντοι τῆς θεοσεβείας κατόρθωμα διʼ ἔργων τὸ καθῆκον ἐκτελεῖ· ὅθεν εἰκότως τὰ καθήκοντα περὶ τὰς πράξεις, οὐ τὰς λέξεις, συνίσταται· καὶ ἔστιν ἡ μὲν πρᾶξις ἡ τοῦ Χριστιανοῦ ψυχῆς ἐνέργεια λογικῆς κατὰ κρίσιν ἀστείαν καὶ ὄρεξιν ἀληθείας διὰ τοῦ συμφυοῦς καὶ συναγωνιστοῦ σώματος ἐκτελουμένη· καθῆκον δὲ ἀκόλουθον ἐν βίῳ θεῷ καὶ Χριστῷ βούλημα ἕν, κατορθούμενον ἀιδίῳ ζωῇ· καὶ γὰρ ὁ βίος ὁ Χριστιανῶν, ὃν παιδαγωγούμεθα νῦν, σύστημά τί ἐστι λογικῶν πράξεων, τουτέστιν τῶν ὑπὸ τοῦ λόγου διδασκομένων ἀδιάπτωτος ἐνέργεια, ἣν","t":"When the first man sinned and disobeyed God, it says, “man became like the beasts”; having sinned against reason, he is rightly thought irrational and likened to beasts. Hence Wisdom too says: “A lustful man and an adulterer is a horse for breeding,” likened to an irrational beast; and so it adds: “He neighs under everyone who sits on him.” The man no longer speaks, it says; for one who sins against reason is no longer rational, but an irrational beast given up to desires, on whom all pleasures sit. What is rightly done in obedience to the Word the followers of the Stoics call the fitting and the duty (kathēkon). The duty is what is fitting; obedience is founded on commandments; and these, being the same as precepts and having truth as their aim, lead us to the last object of desire, which is understood as the end. The end of godliness is eternal rest in God, and our end is the beginning of eternity. The right action of godliness accomplishes duty by works; so duties rightly consist in actions, not in words. And the action of the Christian is the activity of the rational soul according to sound judgment and desire for truth, carried out through the body, its natural partner and fellow combatant. Duty is a consistent will in life, one with God and Christ, rightly carried out for eternal life. For the life of Christians, in which we are now being instructed, is a system of rational actions, that is, the unfailing practice of what the Word teaches, which"},"clement-paedagogus/1.13.103":{"o":"δὴ πίστιν κεκλήκαμεν. τὸ δὲ σύστημα ἐντολαὶ κυριακαί, αἳ δὴ δόξαι οὖσαι θεϊκαὶ ὑποθῆκαι πνευματικαὶ ἡμῖν αὐτοῖς ἀναγεγράφαται, πρός τε ἡμᾶς αὐτοὺς καὶ πρὸς τοὺς πέλας εὔθετοι· καὶ αὗται αὖθις πρὸς ἡμᾶς ἀνταναστρέφουσι, καθάπερ πρὸς τὸν βάλλοντα ἡ σφαῖρα διὰ τὴν ἀντιτυπίαν παλινδρομοῦσα· ὅθεν καὶ ἔστιν ἀναγκαῖα τὰ καθήκοντα εἰς παιδαγωγίαν θεϊκήν, ὡς ὑπὸ θεοῦ παρηγγελμένα καὶ εἰς σωτηρίαν πεπορισμένα. καὶ ἐπεὶ τῶν ἀναγκαίων τὰ μὲν πρὸς τὸ ζῆν ἐστι τὸ ἐνταῦθα μόνον, τὰ δὲ ἔνθεν πρὸς τὸ εὖ ζῆν ἐκεῖσε ἀναπτεροῖ, ἀναλόγως καὶ τῶν καθηκόντων τὰ μὲν πρὸς τὸ ζῆν, τὰ δὲ πρὸς τὸ εὖ ζῆν διατάττεται. ὅσα μὲν οὖν πρὸς τὸ ἐθνικὸν ζῆν παραγγέλλεται, ταῦτα καὶ παρὰ τοῖς πολλοῖς δεδήμευται, ἃ δὲ πρὸς τὸ εὖ ζῆν ἁρμόττει, ἐξ ὧν τὸ ἀίδιον ἐκεῖνο περιγίνεται ζῆν, ταῦτα δὲ ἐν ὑπογραφῆς μέρει ἐξ αὐτῶν ἀναλεγομένοις τῶν γραφῶν ἐξέστω σκοπεῖν.","t":"we have called faith. The system is the Lord's commandments, which, being divine doctrines, have been written down for us as spiritual precepts, suited both to ourselves and to our neighbors; and they rebound on us, as a ball bounces back to the thrower from the wall. So duties are necessary for divine instruction, as commanded by God and provided for salvation. And since of necessary things some concern only life here, while others lift us from here to living well there, so too, correspondingly, some duties are ordered to living, others to living well. What is commanded for ordinary life has been made common among the many; but what fits living well, from which that eternal life comes, may be considered in outline, gathered from the Scriptures themselves."},"clement-paedagogus/1.2.4":{"o":"Ἔοικεν δὲ ὁ παιδαγωγὸς ἡμῶν, ὦ παῖδες ὑμεῖς, τῷ πατρὶ τῷ αὑτοῦ τῷ θεῷ, οὗπέρ ἐστιν υἱός, ἀναμάρτητος, ἀνεπίληπτος καὶ ἀπαθὴς τὴν ψυχήν, θεὸς ἐν ἀνθρώπου σχήματι ἄχραντος, πατρικῷ θελήματι διάκονος, λόγος θεός, ὁ ἐν τῷ πατρί, ὁ ἐκ δεξιῶν τοῦ πατρός, σὺν καὶ τῷ σχήματι θεός· οὗτος ἡμῖν εἰκὼν ἡ ἀκηλίδωτος, τούτῳ παντὶ σθένει πειρατέον ἐξομοιοῦν τὴν ψυχήν· ἀλλʼ ὃ μὲν ἀπόλυτος εἰς τὸ παντελὲς ἀνθρωπίνων παθῶν, διὰ τοῦτο γὰρ καὶ μόνος κριτής, ὅτι ἀναμάρτητος μόνος· ἡμεῖς δέ, ὅση δύναμις, ὡς ὅτι ἐλάχιστα ἁμαρτάνειν πειρώμεθα. κατεπείγει γὰρ οὐδὲν τοσοῦτον ὡς ἡ τῶν παθῶν καὶ νοσημάτων ἀπαλλαγὴ πρῶτον, ἔπειτα δὲ καὶ ἡ κώλυσις τῆς εἰς τὴν συνήθειαν τῶν ἁμαρτημάτων εὐεμπτωσίας. ἄριστον μὲν οὖν τὸ μηδʼ ὅλως ἐξαμαρτάνειν κατὰ μηδένα τρόπον, ὃ δή φαμεν εἶναι θεοῦ· δεύτερον δὲ τὸ μηδενὸς τῶν κατὰ γνώμην ἐφάψασθαί ποτε ἀδικημάτων, ὅπερ οἰκεῖον σοφοῦ· τρίτον δὲ τὸ μὴ πάνυ πολλοῖς τῶν ἀκουσίων περιπεσεῖν, ὅπερ ἴδιον παιδαγωγουμένων εὐγενῶς· τὸ δὲ μὴ ἐπὶ μήκιστον διατρῖψαι τοῖς ἁμαρτήμασι τελευταῖον τετάχθω· ἀλλὰ καὶ τοῦτο [δὲ] τοῖς εἰς μετάνοιαν","t":"Our Instructor, my children, is like God his Father, whose Son he is: sinless, blameless, and without passion in soul; God undefiled in the form of man, minister of the Father's will, the Word who is God, who is in the Father, who is at the Father's right hand, God with the form as well. He is our spotless image; to him we must try with all our strength to make our soul like. He is entirely free from human passions, and that is why he alone is judge, because he alone is sinless; but we, as far as we can, try to sin as little as possible. For nothing is so urgent as, first, to be set free from passions and diseases, and then to be kept from easily falling into the habit of sin. Best of all is not to sin at all in any way, which we say belongs to God; second, never to touch any deliberate wrongdoing, which is proper to the wise man; third, not to fall into very many involuntary sins, which is characteristic of those who are nobly instructed; and let the last place be given to not remaining very long in our sins. But even this is saving for those who are called back to repentance, to renew the fight."},"clement-paedagogus/1.2.5":{"o":"ἀνακαλουμένοις ἀναμαχέσασθαι σωτήριον. καί μοι δοκεῖ παγκάλως διὰ Μωσέως φάσκειν ὁ παιδαγωγός »ἐάν τις ἀποθάνῃ ἐπʼ αὐτῷ αἰφνίδιον, παραχρῆμα μιανθήσεται ἡ κεφαλὴ εὐχῆς αὐτοῦ καὶ ξυρήσεται«, τὴν ἀκούσιον ἁμαρτίαν αἰφνίδιον θάνατον προσειπών· μιαίνειν δὲ αὐτὸν λέγει κηλιδοῦντα τὴν ψυχήν· διὸ καὶ τὴν θεραπείαν ᾗ τάχος ὑποτίθεται ξυρᾶσθαι παραχρῆμα τὴν κεφαλὴν συμβουλεύων, τὰς ἐπισκιαζούσας τῷ λογισμῷ τῆς ἀγνοίας κόμας ἀποψήξασθαι παραινῶν, ὡς γυμνὸν δασείας καταλειφθέντα ὕλης (τῆς κακίας) τὸν λογισμὸν (ἐνθρονίζεται δὲ οὗτος ἐν ἐγκεφάλῳ) ἐπὶ τὴν μετάνοιαν παλινδρομῆσαι. ἔπειτα ὀλίγα προσειπὼν ἐπιφέρει »αἱ δὲ ἡμέραι αἱ πρότεραι ἄλογοι«, διʼ ὧν δῆλον ὅτι αἱ ἁμαρτίαι μηνύονται αἱ μὴ γεγονυῖαι κατὰ λόγον. καὶ τὸ μὲν ἀκούσιον αἰφνίδιον προσεῖπεν, τὸ δὲ ἁμαρτάνειν ἄλογον. οὗ δὴ χάριν ὁ λόγος ὁ παιδαγωγὸς τὴν ἐπιστασίαν εἴληχεν εἰς τὴν ἀλόγου κώλυσιν ἁμαρτίας. σκόπει δὲ ἐνθένδε ἀπὸ τῆς γραφῆς »διὰ τοῦτο τάδε λέγει κύριος«· τὸ ἁμάρτημα ἐλεγκτικῶς τὸ προυπάρξαν διὰ τῆς ἑπομένης δείκνυται ῥήσεως, καθὸ ἡ δικαία κρίσις ἕπεται, καὶ τοῦτο ἐμφανῶς διὰ τῶν προφητῶν καταφαίνεται, ὡς, εἰ μὴ ἥμαρτες, λεγόντων, οὐκ ἂν τάδε ἠπείλησεν, καὶ »διὰ τοῦτο οὕτως λέγει κύριος« καὶ »ἀνθʼ ὧν οὐκ ἠκούσατε τῶν λόγων τούτων, διὰ τοῦτο τάδε λέγει κύριος« καὶ »διὰ τοῦτο ἰδοὺ λέγει κύριος«. διὰ τοῦτο γὰρ ἡ προφητεία, διʼ ὑπακοὴν καὶ παρακοήν, διʼ ἣν μὲν ἵνα σωθῶμεν, διʼ ἣν δὲ ἵνα παιδευθῶμεν.","t":"(… to renew the fight.) And it seems to me that the Instructor speaks very beautifully through Moses: “If anyone dies suddenly beside him, the head of his vow will immediately be defiled, and he shall be shaved,” calling involuntary sin a “sudden death.” He says it defiles, because it stains the soul; so he prescribes the cure as quickly as possible, advising that the head be shaved at once, that is, urging that the locks of ignorance that overshadow the reason be cut off, so that the reason (which is enthroned in the brain), stripped of the thick growth of wickedness, may run back to repentance. Then, after a few words, he adds: “But the former days were irrational,” by which it is clear that sins are meant, those that were not done according to reason. He called the involuntary “sudden,” and sinning “irrational.” For this reason the Word, the Instructor, has been given charge of preventing irrational sin. See this from the Scripture: “Therefore thus says the Lord.” The sin that came before is shown, by way of reproof, in the saying that follows, since just judgment follows; and this appears plainly through the prophets, as if they were saying, “If you had not sinned, he would not have made these threats”; and “Therefore thus says the Lord,” and “Because you did not hear these words, therefore thus says the Lord,” and “Therefore behold, says the Lord.” For this is why there is prophecy: because of obedience and disobedience; because of the one, that we may be saved, and because of the other, that we may be disciplined."},"clement-paedagogus/1.2.6":{"o":"Ἔστιν οὖν ὁ παιδαγωγὸς ἡμῶν λόγος διὰ παραινέσεων θεραπευτικὸς τῶν παρὰ φύσιν τῆς ψυχῆς παθῶν. κυρίως μὲν γὰρ ἡ τῶν τοῦ σώματος νοσημάτων βοήθεια ἰατρικὴ καλεῖται, τέχνη ἀνθρωπίνῃ σοφίᾳ διδακτή. λόγος δὲ ὁ πατρικὸς μόνος ἐστὶν ἀνθρωπίνων ἰατρὸς ἀρρωστημάτων παιώνιος καὶ ἐπῳδὸς ἅγιος νοσούσης ψυχῆς. »σῶσον τὸν δοῦλόν σου,« φησίν, »ὁ θεός μου, τὸν ἐλπίζοντα ἐπὶ σοί· ἐλέησόν με, κύριε, ὅτι πρὸς σὲ κεκράξομαι ὅλην τὴν ἡμέραν.« »ἰατρικὴ μὲν γὰρ« κατὰ Δημόκριτον »σώματος νόσους ἀκέεται, σοφίη δὲ ψυχὴν παθῶν ἀφαιρεῖται«· ὁ δὲ ἀγαθὸς παιδαγωγός, ἡ σοφία, ὁ λόγος τοῦ πατρός, ὁ δημιουργήσας τὸν ἄνθρωπον, ὅλου κήδεται τοῦ πλάσματος, καὶ σῶμα καὶ ψυχὴν ἀκεῖται αὐτοῦ ὁ πανακὴς τῆς ἀνθρωπότητος ἰατρός. ὁ σωτὴρ »ἀνάστα,« φησὶ τῷ παρειμένῳ, »τὸν σκίμποδα ἐφʼ ὃν κατάκεισαι λαβὼν ἄπιθι οἴκαδε«. παραχρῆμα δὲ ὁ ἄρρωστος ἐρρώσθη. καὶ τῷ τεθνεῶτι »Λάζαρε,« εἶπεν, »ἔξιθι«· ὃ δὲ ἐξῆλθεν τῆς σοροῦ, ὁ νεκρός, οἷος ἦν πρὶν ἢ παθεῖν, μελετήσας τὴν ἀνάστασιν. ναὶ μὴν καὶ καθʼ αὑτὴν ἰᾶται τὴν ψυχὴν ἐντολαῖς καὶ χαρίσμασιν, ἀλλὰ ταῖς μὲν ὑποθήκαις τάχα δὴ μέλλει· χαρίσμασι δὲ πλούσιος »ἀφέωνταί σοι αἱ ἁμαρτίαι« τοῖς ἁμαρτωλοῖς ἡμῖν λέγει. ἡμεῖς δὲ ἅμα νοήματι νήπιοι γεγόναμεν, τὴν ἀρίστην καὶ βεβαιοτάτην τάξιν παρὰ τῆς αὐτοῦ εὐταξίας μεταλαμβάνοντες, ἣ πρῶτον μὲν ἀμφὶ τὸν κόσμον καὶ τὸν οὐρανὸν τάς τε ἡλιακὰς περιδινήσεις κύκλους τε καὶ τῶν λοιπῶν ἄστρων τὰς φορὰς ἀσχολεῖται διὰ τὸν ἄνθρωπον, ἔπειτα δὲ περὶ τὸν ἄνθρωπον αὐτόν, περὶ ὃν ἡ πᾶσα σπουδὴ καταγίνεται· καὶ τοῦτον ἔργον ἡγουμένη μέγιστον, ψυχὴν μὲν αὐτοῦ φρονήσει καὶ σωφροσύνῃ κατηύθυνεν, τὸ δὲ σῶμα κάλλει καὶ εὐρυθμίᾳ συνεκεράσατο, περὶ δὲ τὰς πράξεις τῆς ἀνθρωπότητος τό τε ἐν αὐταῖς κατορθοῦν καὶ τὸ εὔτακτον ἐνέπνευσεν τὸ αὐτῆς.","t":"Our Instructor, then, is the Word, who by his counsels heals the unnatural passions of the soul. Strictly speaking, the help given for the diseases of the body is called medicine, an art taught by human wisdom; but the Father's Word is the only healer of human infirmities, the physician and holy charmer of the sick soul. “Save your servant,” it says, “my God, who hopes in you; have mercy on me, Lord, for I will cry to you all the day long.” “Medicine,” according to Democritus, “heals the diseases of the body, but wisdom rids the soul of passions.” But the good Instructor, Wisdom, the Word of the Father, who made the human being, cares for the whole of his creature; the all-healing physician of humanity heals both its body and its soul. The Savior says to the paralytic, “Rise, take the couch on which you lie, and go home”; and at once the sick man was made strong. And to the dead man he said, “Lazarus, come out”; and the dead man came out of the coffin, just as he had been before he suffered, having rehearsed the resurrection. Indeed, he heals the soul by itself too, by commandments and by gifts: by his counsels, perhaps, he takes time; but, rich in gifts, he says to us sinners, “Your sins are forgiven you.” And in the same instant we have become children, receiving from his good order the best and most secure order, which is concerned first with the world and the heavens, the courses of the sun and the circuits and movements of the other stars, for the sake of the human being; and then with the human being himself, on whom all its care is spent. Considering him its greatest work, it directed his soul by wisdom and self-control, blended his body with beauty and proportion, and breathed into human actions its own rightness and good order."},"clement-paedagogus/1.3.7":{"o":"Πάντα ὀνίνησιν ὁ κύριος καὶ πάντα ὠφελεῖ καὶ ὡς ἄνθρωπος καὶ ὡς θεός, τὰ μὲν ἁμαρτήματα ὡς θεὸς ἀφιείς, εἰς δὲ τὸ μὴ ἐξαμαρτάνειν παραπαιδαγωγῶν ὡς ἄνθρωπος. εἰκότως ἄρα φίλος ὁ ἄνθρωπος τῷ θεῷ, ἐπεὶ καὶ πλάσμα αὐτοῦ ἐστιν. καὶ τὰ μὲν ἄλλα κελεύων μόνον πεποίηκεν, τὸν δὲ ἄνθρωπον διʼ αὑτοῦ ἐχειρούργησεν καί τι αὐτῷ ἴδιον ἐνεφύσησεν. τὸ οὖν ὑπʼ αὐτοῦ καὶ πρὸς αὐτὸν ἀπεικονισμένον ἢ ὡς διʼ αὑτὸ αἱρετὸν τῷ θεῷ ὑπʼ αὐτοῦ δεδημιούργηται τοῦ θεοῦ ἢ ὡς ἕνεκεν ἄλλου αἱρετὸν διαπέπλασται. εἰ μὲν οὖν διʼ αὑτὸ αἱρετὸν ὁ ἄνθρωπος, ἀγαθὸς ὢν ἀγαθὸν ἠγάπησεν, καὶ τὸ φίλτρον ἔνδον ἐστὶν ἐν τῷ ἀνθρώπῳ, τοῦθʼ ὅπερ ἐμφύσημα εἴρηται θεοῦ· εἰ δὲ ἕνεκεν τῶν ἄλλων ὁ ἄνθρωπος αἱρετὸν γέγονεν, οὐκ ἄλλην αἰτίαν ἔσχεν τοῦ ποιεῖν αὐτὸν ὁ θεὸς ἢ ὡς οὐκ ἄνευ αὐτοῦ οἵου τε ὄντος τὸν μὲν γενέσθαι δημιουργὸν ἀγαθόν, τὸν δὲ εἰς γνῶσιν ἀφικέσθαι θεοῦ (οὐ γὰρ ἄλλως ἂν τὸ οὗ ἕνεκεν ἄνθρωπος γέγονεν ἐποίησεν ὁ θεός, εἰ μὴ ἄνθρωπος ἐγεγόνει), καὶ ἣν εἶχεν ἐναποκεκρυμμένην ἰσχύν, τὸ βούλεσθαι, ὁ θεὸς διὰ τῆς ἔξωθεν τοῦ πεποιηκέναι προσανεπλήρωσεν δυνάμεως, λαβὼν παρὰ ἀνθρώπου ὃ πεποίηκεν ἄνθρωπον καὶ ὃ εἶχεν εἶδεν καὶ γέγονεν ὃ ἠθέλησεν·","t":"The Lord helps us in all things and benefits us in all things, both as man and as God: as God he forgives our sins, and as man he trains us not to sin. Naturally, then, the human being is dear to God, since he is his creature. The other things he made by command alone, but the human being he shaped with his own hands and breathed into him something of his own. So what was fashioned by him and in his likeness was made by God either because it is desirable to God for its own sake, or it was formed as desirable for the sake of something else. If the human being is desirable for his own sake, then God, being good, loved what is good; and the love charm is within the human being, that very thing which is called God's breath. But if the human being was made desirable for the sake of other things, God had no other reason for making him than that without him God could not have become a good Creator, nor could man have come to the knowledge of God (for God would not otherwise have made that for which the human being was made, had the human being not been made). And the power which God had hidden within himself, his will, he fulfilled by the power of making that was outside him, receiving from man that for which he made man; and he saw what he had, and what he willed came to be."},"clement-paedagogus/1.3.8":{"o":"οὐδὲν δὲ ὃ μὴ δύναται θεός. ὁ ἄνθρωπος ἄρα ὃν πεποίηκεν ὁ θεός, διʼ αὑτὸν αἱρετόν ἐστιν, τὸ δὲ διʼ αὑτὸν αἱρετὸν οἰκεῖόν ἐστιν ὅτῳ περ ἂν ᾖ διʼ αὑτὸν αἱρετόν, τούτῳ δὲ καὶ ἀσμενιστὸν καὶ φιλητόν. ἀλλὰ καὶ φιλητὸν μέν τί ἐστί τινι, οὐχὶ δὲ καὶ φιλεῖται ὑπʼ αὐτοῦ; φιλητὸς δὲ ὁ ἄνθρωπος ἀποδέδεικται, φιλεῖται ἄρα πρὸς τοῦ θεοῦ ὁ ἄνθρωπος. πῶς γὰρ οὐ φιλεῖται, διʼ ὃν ὁ μονογενὴς ἐκ κόλπων πατρὸς καταπέμπεται λόγος τῆς πίστεως; [ἡ] πίστις ἐκ περιουσίας αὐτὸς σαφῶς ὁ κύριος ὁμολογῶν καὶ λέγων »αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε,« καὶ πάλιν ὁ αὐτὸς »καὶ ἠγάπησας αὐτούς, καθὼς ἐμὲ ἠγάπησας«. τί μὲν οὖν ὁ παιδαγωγὸς βούλεται καὶ τί ἐπαγγέλλεται, ἐν ἔργῳ καὶ λόγῳ διακείμενος καὶ ὑπαγορεύσει μὲν τῶν πρακτέων, ἀπαγορεύσει δὲ τῶν ἐναντίων, ἤδη που δῆλον.","t":"There is nothing that God cannot do. The human being, then, whom God made, is desirable for his own sake; and what is desirable for its own sake is akin to the one for whom it is desirable for its own sake, and to him it is also welcome and lovable. But can something be lovable to someone and not be loved by him? The human being has been shown to be lovable; so the human being is loved by God. For how can he not be loved, for whose sake the only-begotten is sent down from the bosom of the Father, the Word of faith, faith in abundance? The Lord himself confesses it plainly, saying, “For the Father himself loves you, because you have loved me”; and again, “And you loved them, as you loved me.” What the Instructor wants and what he promises, then, being engaged in both deed and word, prescribing what is to be done and forbidding the opposite, is by now clear."},"clement-paedagogus/1.3.9":{"o":"σαφὲς δὲ ὡς ἄρα θάτερον εἶδος τῶν λόγων, τὸ διδασκαλικόν, ἰσχνόν τέ ἐστι καὶ πνευματικόν, ἀκριβολογίας ἐχόμενον, τὸ ἐποπτικόν, ὃ δὴ ὑπερκείσθω τὰ νῦν. καθήκει δʼ ἡμῖν ἀνταγαπᾶν μὲν τὸν καθηγούμενον ἀγαπητικῶς ἀρίστου βίου, βιοῦν δὲ πρὸς τὰ διατάγματα τῆς αὐτοῦ προαιρέσεως, οὐ μόνον ἐπιτελοῦντας τὰ προσταττόμενα ἢ παραφυλάττοντας τὰ ἀπαγορευόμενα, ἀλλὰ καὶ τῶν εἰκόνων τὰς μὲν ἐκτρεπομένους, τὰς δὲ ὡς ἔνι μάλιστα μιμουμένους ἐπιτελεῖν καθʼ ὁμοίωσιν τὰ ἔργα τοῦ παιδαγωγοῦ, ἵνα δὴ τὸ »κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν« πληρωθῇ. ὡς γὰρ ἐν σκότῳ βαθεῖ ἀλώμενοι τῷ βίῳ ἀπταίστου καὶ ἀκριβοῦς καθοδηγοῦ δεόμεθα. ὁδηγὸς δὲ ἄριστος οὐχὶ τυφλός, καθά φησιν ἡ γραφή, τυφλοὺς εἰς τὸ βάραθρον χειραγωγῶν, ὀξὺ δὲ [ὁ] βλέπων καὶ διορῶν τὰ ἐγκάρδια λόγος. καθάπερ οὖν οὐκ ἔστι φῶς ὃ μὴ φωτίζει οὐδὲ κινοῦν ὃ μὴ κινεῖ οὐδὲ φιλοῦν ὃ μὴ φιλεῖ, οὐδὲ ἀγαθόν ἐστιν ὃ μὴ ὠφελεῖ καὶ εἰς σωτηρίαν καθοδηγεῖ. ἀγαπῶμεν οὖν τὰς ἐντολὰς διʼ ἔργων τοῦ κυρίου (καὶ γὰρ ὁ λόγος αὐτὸς ἐναργῶς σὰρξ γενόμενος τὴν αὐτὴν ἀρετὴν πρακτικὴν ἅμα καὶ θεωρητικὴν ἐπιδεικνύς) καὶ δὴ νόμον ὑπολαμβάνοντες τὸν λόγον, τὰς ἐντολὰς καὶ τὰς ὑποθημοσύνας αὐτοῦ ὡς συντόμους ὁδοὺς καὶ συντόνους εἰς ἀιδιότητα γνωρίσωμεν· πειθοῦς γὰρ ἀνάπλεω, οὐ φόβου, τὰ προστάγματα.","t":"It is clear that the other kind of discourse, the teaching kind, is subtle and spiritual, attending to precision: it is the discourse of the higher mysteries, and let it be postponed for now. It is our duty to love in return him who lovingly guides us to the best life, and to live according to the ordinances of his will, not only doing what is commanded and guarding against what is forbidden, but also turning away from some examples and imitating others as closely as possible, so as to do the works of the Instructor in his likeness, that the words “in the image and likeness” may be fulfilled. For wandering in life as in deep darkness, we need a guide who cannot stumble and is accurate. The best guide is not a blind one, who, as the Scripture says, leads the blind by the hand into the pit; but the Word, who sees keenly and discerns the secrets of the heart. Just as there is no light that does not give light, nor mover that does not move, nor lover that does not love, so there is no good that does not benefit and lead to salvation. Let us love, then, the commandments through the works of the Lord (for the Word himself, clearly made flesh, displayed the same virtue as both practical and contemplative); and, taking the Word as law, let us recognize his commandments and counsels as short and swift roads to eternity; for his precepts are full of persuasion, not of fear."},"clement-paedagogus/1.4.10":{"o":"Ταύτην τοίνυν πλέον τὴν ἀγαθὴν ἀσπασάμενοι πειθαρχίαν σφᾶς αὐτοὺς ἐπιδῶμεν κυρίῳ, τὸν βεβαιότατον τῆς πίστεως αὐτοῦ ἐξαψάμενοι κάλων, τὴν αὐτὴν ἀρετὴν ἀνδρὸς καὶ γυναικὸς εἶναι νενοηκότες. εἰ γὰρ ἀμφοῖν ὁ θεὸς εἷς, εἷς δὲ καὶ ὁ παιδαγωγὸς ἀμφοῖν. μία ἐκκλησία, μία σωφροσύνη, αἰδὼς μία, ἡ τροφὴ κοινή, γάμος συζύγιος, ἀναπνοή, ὄψις, ἀκοή, γνῶσις, ἐλπίς, ὑπακοή, ἀγάπη, ὅμοια πάντα· ὧν δὲ κοινὸς μὲν ὁ βίος, κοινὴ δὲ ἡ χάρις, κοινὴ δὲ καὶ ἡ σωτηρία, κοινὴ τούτων καὶ ἡ ἀρετὴ καὶ ἡ ἀγωγή. »ἐν γὰρ τῷ αἰῶνι τούτῳ«, φησίν, »γαμοῦσι καὶ γαμίσκονται,« ἐν ᾧ δὴ μόνῳ τὸ θῆλυ τοῦ ἄρρενος διακρίνεται, »ἐν ἐκείνῳ δὲ οὐκέτι,« ἔνθα τοῦ κοινωνικοῦ καὶ ἁγίου τούτου βίου τοῦ ἐκ συζυγίας τὰ ἔπαθλα οὐκ ἄρρενι καὶ θηλείᾳ, ἀνθρώπῳ δὲ ἀπόκειται, ἐπιθυμίας διχαζούσης","t":"Embracing, then, this good obedience still more, let us give ourselves to the Lord, holding fast to the most secure cable of faith in him, and recognizing that the virtue of man and woman is the same. For if the God of both is one, the Instructor of both is also one. One church, one self-control, one modesty; their food is common, marriage a yoke of two; breathing, sight, hearing, knowledge, hope, obedience, love, all are alike. Those whose life is common, whose grace is common, whose salvation is common, have virtue and training in common too. “For in this age,” he says, “they marry and are given in marriage,” in which alone female is distinguished from male; “but in that age no longer.” There the rewards of this shared and holy life of marriage are laid up not for male and female, but for the human being, separated from the desire that divides him."},"clement-paedagogus/1.4.11":{"o":"αὐτὸν κεχωρισμένῳ. κοινὸν οὖν καὶ τοὔνομα ἀνδράσιν καὶ γυναιξὶν ὁ ἄνθρωπος. ταύτῃ μοι δοκοῦσιν οἱ Ἀττικοὶ παιδάριον ἐπικοίνως οὐ μόνον τὸ ἄρρεν, ἀλλὰ καὶ τὸ θῆλυ κεκληκέναι, εἴ τῳ πιστὸς καταφαίνεται ὁ κωμικὸς ἐν Ῥαπιζομένῃ Μένανδρος ὧδέ πως λέγων τοὐμὸν θυγάτριον,... πάνυ γάρ ἐστι τῇ φύσει φιλάνθρωπον τὸ παιδάριον σφόδρα. ἄρνες δὲ δὴ ἐπίκοινόν ἐστιν ἀφελείας ὄνομα ἄρρενός τε καὶ θήλεος ζῴου· αὐτὸς δὲ ἡμᾶς ὁ »κύριος ποιμαίνει« εἰς τοὺς αἰῶνας, ἀμήν. »ἄνευ δὲ ποιμένος οὔτε πρόβατα οὔτε ἄλλο οὐδέν πω βιωτέον, οὐδὲ δὴ παῖδας ἄνευ τοῦ παιδαγωγοῦ, οὐδὲ μὴν οἰκέτας ἄνευ τοῦ δεσπότου.«","t":"(… separated from the desire that divides him.) So the name “human being” is common to men and women. This is why, it seems to me, the Athenians called not only the boy but also the girl by the common name paidarion (“little child”), if the comic poet Menander is to be trusted, who says in The Girl Who Was Slapped: “my little daughter … for the little child (paidarion) is very loving by nature.” And “lambs” is a name for simplicity common to male and female animals; and the “Lord himself shepherds” us forever, amen. “Neither sheep nor anything else should live without a shepherd, nor children without an instructor, nor servants without a master.”"},"clement-paedagogus/1.5.12":{"o":"Ὅτι μὲν οὖν ἡ παιδαγωγία παίδων ἐστὶν ἀγωγή, σαφὲς ἐκ τοῦ ὀνόματος· λοιπὸν δέ ἐστι τοὺς παῖδας ἐπιθεωρῆσαι, οὓς αἰνίττεται ἡ γραφή, εἶτα τὸν παιδαγωγὸν αὐτοῖς ἐπιστῆσαι. οἱ παῖδες ἡμεῖς· πολλαχῶς δὲ ἡμᾶς ἐξυμνεῖ πολυτρόπως τε ἀλληγορεῖ ὀνόμασι ποικίλοις τὸ ἀφελὲς τῆς πίστεως ἐξαλλάττουσα ἡ γραφή. ἐν γοῦν τῷ εὐαγγελίῳ· »σταθείς«, φησίν, »ὁ κύριος ἐπὶ τῷ αἰγιαλῷ πρὸς τοὺς μαθητάς (ἁλιεύοντες δὲ ἔτυχον) ἐνεφώνησέν [τε], παιδία, μή τι ὄψον ἔχετε;« τοὺς ἤδη ἐν ἕξει τῶν γνωρίμων παῖδας προσειπών. »προσήνεγκάν τε αὐτῷ«, φησί, »παιδία« εἰς χειροθεσίαν εὐλογίας, κωλυόντων δὲ τῶν γνωρίμων, εἶπεν ὁ Ἰησοῦς »ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με· τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.« τί βούλεται τὸ λεχθέν, αὐτὸς διασαφήσει ὁ κύριος λέγων »ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία ταῦτα, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν,« οὐ τὴν ἀναγέννησιν ἐνταῦθα ἀλληγορῶν, ἀλλὰ τὴν ἐν παισὶν ἁπλότητα εἰς ἐξομοίωσιν παρακατατιθέμενος ἡμῖν. τοὺς παῖδας [ἡμᾶς] καὶ τὸ προφητικὸν ἐκλέγεται πνεῦμα· »δρεψάμενοι«, φησί, »κλάδους ἐλαίας ἢ φοινίκων οἱ παῖδες ἐξῆλθον εἰς ὑπάντησιν κυρίῳ καὶ ἐκέκραγον λέγοντες, ὡσαννὰ τῷ υἱῷ Δαβίδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου,« φῶς καὶ δόξα καὶ αἶνος μεθʼ ἱκετηρίας τῷ κυρίῳ· τουτὶ","t":"That the instruction of children (paidagōgia) is the training of children (paides) is clear from the word itself. It remains to consider the children whom Scripture means, and then to set the Instructor over them. We are the children. Scripture praises us in many ways and speaks of us allegorically in many forms, varying the simplicity of faith with a range of names. In the Gospel, for instance, it says: “The Lord stood on the shore and called to the disciples (they happened to be fishing): Children, have you any fish?” calling them children, though they were already disciples. “And they brought to him children,” it says, for the laying on of hands in blessing, and when his disciples prevented them, Jesus said, “Let the children alone, and do not hinder them from coming to me, for of such is the kingdom of heaven.” What the saying means, the Lord himself will make plain, saying, “Unless you turn and become like these children, you will not enter the kingdom of heaven.” Here he is not speaking figuratively of rebirth, but setting before us the simplicity of children for us to imitate. The prophetic Spirit too chooses us as children: “Having cut branches of olive or palm,” it says, “the children went out to meet the Lord and cried out, saying, Hosanna to the son of David; blessed is he who comes in the name of the Lord.” Light and glory and praise, with supplication, to the Lord: this is what “Hosanna” means when translated into Greek."},"clement-paedagogus/1.5.13":{"o":"γὰρ ἐμφαίνει ἑρμηνευόμενον Ἑλλάδι φωνῇ τὸ ὡσαννά. καί μοι δοκεῖ ἡ γραφὴ ταύτην αἰνιττομένη τὴν προφητείαν τὴν προειρημένην ἐν ὀνείδους μέρει τοῖς ῥᾳθύμοις ἐγκαλεῖν· »οὐδέποτε ἀνέγνωτε ὅτι ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον;« τοῦτό τοι καὶ ὁ κύριος ἐν τῷ εὐαγγελίῳ μυωπίζει τοὺς γνωρίμους, προσέχειν αὐτῷ παρορμῶν ὡς ἤδη σπεύδων πρὸς τὸν πατέρα, ὀρεκτικωτέρους παρασκευάζων τοὺς ἀκροατὰς μετʼ ὀλίγον ἀπεῖναι προμηνύων, ὡς δέον αὐτοῖς ἀποκαρπίζεσθαι τῆς ἀληθείας ἀφειδέστερον δηλῶν ὅσον οὐδέπω ἀπαίροντος εἰς οὐρανὸν τοῦ λόγου. πάλιν οὖν αὐτοὺς παιδία καλεῖ· φησὶ γὰρ »παιδία, ἔτι μικρὸν μεθʼ ὑμῶν εἰμι.« αὖθίς τε παιδίοις ὁμοιοῖ τὴν βασιλείαν τῶν οὐρανῶν »ἐν ἀγοραῖς καθημένοις καὶ λέγουσιν, ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε, ἐθρηνήσαμεν καὶ οὐκ ἐκόψασθε,« καὶ ὅσα ἄλλα τούτοις οἰκείως ἐπήγαγεν. καὶ οὔτι γε μόνον τὸ εὐαγγέλιον ταύτῃ φρονεῖ, ὁμοδοξεῖ δὲ αὐτῷ καὶ ἡ προφητεία. λέγει γοῦν Δαβὶδ »αἰνεῖτε, παῖδες, κύριον, αἰνεῖτε τὸ ὄνομα κυρίου.« λέγει δὲ καὶ διὰ Ἡσαΐου »ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ θεός.«","t":"(… when translated into Greek.) And it seems to me that Scripture, alluding to the prophecy just mentioned, rebukes the careless: “Have you never read, Out of the mouths of infants and nursing babes you have prepared praise?” So too in the Gospel the Lord spurs on his disciples, urging them to attend to him as one already hastening to the Father, making his hearers more eager by telling them in advance that he will soon be gone, and showing them that they must gather the fruit of the truth all the more generously, since the Word was about to depart for heaven. So again he calls them children: “Little children, yet a little while I am with you.” And again he likens the kingdom of heaven to children “sitting in the marketplaces and saying, We played the flute for you and you did not dance; we mourned and you did not lament,” and the other things he added in keeping with these. And not only the Gospel thinks so; prophecy agrees with it. David says, “Praise the Lord, you children; praise the name of the Lord.” And he says through Isaiah, “Behold, I and the children whom God has given me.”"},"clement-paedagogus/1.5.14":{"o":"Θαυμάζεις ἀκούων τοὺς ἄνδρας τοὺς ἐν ἔθνεσι παῖδας παρὰ κυρίῳ; οὔ μοι δοκεῖς Ἀττικῆς ἐπαΐειν φωνῆς, παρʼ ἧς ἔστιν ἐκμαθεῖν τὰς καλὰς καὶ ὡραίας, ἔτι δὲ καὶ ἐλευθέρας νεάνιδας παιδίσκας καλουμένας, παιδισκάρια δὲ τὰς δούλας, [καὶ] νεάνιδας δὲ καὶ αὐτάς, πρὸς τὸ εὐθαλὲς τῆς παιδικῆς ἡλικίας ὑποκοριστικῶς τιμωμένας. καὶ »τὰ ἀρνία δέ μου«, ὅταν λέγῃ, »στήτω ἐκ δεξιῶν«, τοὺς ἀφελεῖς αἰνίττεται, παῖδας ὡς ἄρνας, οὐκ ἄνδρας ὡς πρόβατα ὄντας κατὰ γένος· τὰ δὲ ἀρνία προνομίας ἠξίωσεν, τὴν ἐν ἀνθρώποις ἁπαλότητα καὶ ἁπλότητα τῆς διανοίας, τὴν ἀκακίαν, προτιμῶν. αὖθίς τε ὅταν φῇ »ὡς μοσχάρια γαλαθηνά,« ἡμᾶς πάλιν ἀλληγορεῖ, καὶ »ὡς περιστερὰν ἄκακον καὶ ἄχολον«, πάλιν ἡμᾶς. νεοττούς τε ἔτι δύο περιστερῶν ἢ τρυγόνων ζεῦγος ὑπὲρ ἁμαρτίας κελεύει διὰ Μωσέως προσφέρεσθαι, τὸ ἀναμάρτητον τῶν ἁπαλῶν καὶ ἄκακον καὶ ἀμνησίκακον τῶν νεοττῶν εὐπρόσδεκτον εἶναι λέγων τῷ θεῷ καὶ τὸ ὅμοιον τοῦ ὁμοίου καθάρσιον ὑφηγούμενος· ἀλλὰ καὶ τὸ δειλὸν τῶν τρυγόνων τὴν πρὸς τὰς ἁμαρτίας εὐλάβειαν ὑποτυποῦται. ὅτι δὲ ἡμᾶς τοὺς νεοττοὺς λέγει, μάρτυς ἡ γραφή· »ὃν τρόπον ὄρνις συνάγει τὰ νοσσία ὑπὸ τὰς πτέρυγας αὐτῆς«, οὕτως ἐσμὲν νεοττοὶ κυρίου, θαυμαστῶς πάνυ καὶ μυστικῶς τοῦ λόγου τὴν ἁπλότητα τῆς ψυχῆς εἰς ἡλικίαν ὑπογραφομένου παιδικήν. πῇ μὲν γὰρ παῖδας ἡμᾶς καλεῖ, πῇ δὲ νεοττούς, ἔσθʼ ὅτε δὲ νηπίους, υἱοὺς δὲ ἀλλαχόθι καὶ τέκνα πολλάκις καὶ λαὸν νέον καὶ λαὸν καινόν· »τοῖς δὲ δούλοις μου«, φησί, »κληθήσεται ὄνομα καινόν« (νέον ὄνομα λέγει τὸ καινὸν καὶ ἀίδιον, ἄχραντον καὶ ἁπλοῦν καὶ νήπιον καὶ ἀληθινόν),","t":"Are you surprised to hear that men from among the nations are children before the Lord? You do not seem to me to understand the Attic language, from which one can learn that beautiful, lovely, and freeborn young women are called paidiskai (“girls”), and slave women paidiskaria, though these too are young women, honored with a diminutive on account of the bloom of youth. And when he says, “Let my lambs stand on the right,” he means the simple, children like lambs, not men like sheep by kind; and he has given the lambs a privilege, preferring gentleness and simplicity of mind in human beings, innocence. And again when he says, “like suckling calves,” he speaks allegorically of us again; and “like a dove, innocent and without gall,” us again. And through Moses he commands two young doves or a pair of turtledoves to be offered for sin, saying that the sinlessness, innocence, and forgiving nature of the tender young birds is acceptable to God, and suggesting that like purifies like; and the timidity of turtledoves figures caution toward sins. That he calls us the young birds, Scripture bears witness: “as a hen gathers her chicks under her wings”; so we are the Lord's chicks, the Word most wonderfully and mystically describing the simplicity of the soul in terms of the age of childhood. For sometimes he calls us children, sometimes chicks, sometimes infants, elsewhere sons, often little children, and a young people and a new people: “My servants,” he says, “shall be called by a new name” (by “new” name he means fresh and eternal, pure and simple and childlike and true),"},"clement-paedagogus/1.5.15":{"o":"»ὃ εὐλογηθήσεται ἐπὶ τῆς γῆς.« ἀλληγορῶν δὲ αὖθις ἡμᾶς πώλους καλεῖ, τοὺς ἀζυγεῖς κακίᾳ, τοὺς ἀδαμάστους πονηρίᾳ, ἀφελεῖς δὲ καὶ πρὸς αὐτὸν μόνον τὸν πατέρα σκιρτητικούς, οὐχὶ »τοὺς ἐπὶ ταῖς τῶν πλησίον γυναιξὶν χρεμετίζοντας ἵππους, τοὺς ὑποζυγίους καὶ θηλυμανεῖς,« ἀλλὰ τοὺς ἐλευθέρους καὶ νεογνούς, τοὺς γαύρους διὰ τὴν πίστιν, τοὺς εἰς ἀλήθειαν εὐδρόμους, τοὺς ταχεῖς πρὸς σωτηρίαν, τοὺς καταπατοῦντας καὶ κροαίνοντας τὰ κοσμικά. »χαῖρε σφόδρα, θύγατερ Σιών· κήρυσσε, θύγατερ Ἱερουσαλήμ· ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος [πραῢς] καὶ σῴζων, καὶ αὐτὸς πρᾶος καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον.« οὐκ ἤρκει τὸ πῶλον εἰρηκέναι μόνον, ἀλλὰ καὶ τὸ νέον προσέθηκεν αὐτῷ, τὴν ἐν Χριστῷ νεολαίαν τῆς ἀνθρωπότητος καὶ ἀγήρω μετὰ ἁπλότητος ἀιδιότητα ἐμφαίνων. τοιούτους δὲ ἡμᾶς νέους πώλους τοὺς νηπίους ὁ θεῖος ἡμῶν πωλοδάμνης ἀνατρέφει. εἰ δὲ καὶ ὄνος εἴη ὁ νέος ἐν τῇ γραφῇ, πλὴν ἀλλὰ πῶλος ὄνος καὶ οὗτος. »καὶ τὸν πῶλον«, φησί, »προσέδησεν ἀμπέλῳ·« τὸν ἁπλοῦν τοῦτον καὶ νήπιον λαὸν τῷ λόγῳ προσδήσας, ὃν ἄμπελον ἀλληγορεῖ· φέρει γὰρ οἶνον ἡ ἄμπελος, ὡς αἷμα ὁ λόγος, ἄμφω δὲ ἀνθρώποις ποτὸν εἰς σωτηρίαν, ὁ μὲν οἶνος τῷ σώματι, τὸ δὲ αἷμα τῷ πνεύματι. ὡς δὲ καὶ ἄρνας ἡμᾶς λέγει, ἐχέγγυος μάρτυς διὰ Ἡσαΐου τὸ πνεῦμα· »ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ καὶ τῷ βραχίονι αὐτοῦ συλλέξει ἄρνας,« τὸ ἔτι ἁπαλώτερον τῶν προβάτων εἰς ἀφέλειαν ἄρνας ἀλληγορῶν.","t":"“which shall be blessed on the earth.” And again, figuratively, he calls us colts: unyoked by vice, unbroken by wickedness, simple, and frisking toward the Father alone; not “horses neighing after their neighbors' wives,” beasts of burden mad for females, but free and newborn, spirited through faith, swift runners toward truth, quick to salvation, trampling and stamping on the things of the world. “Rejoice greatly, daughter of Zion; proclaim it, daughter of Jerusalem: behold, your king comes to you, righteous [meek] and saving, and he is gentle and riding on a beast of burden and a young colt.” It was not enough to say “colt”; he added “young” as well, showing the youthfulness of humanity in Christ and its ageless eternity together with simplicity. Such young colts, us infants, our divine colt-tamer rears. And even if the young animal in the Scripture is an ass, still it too is a colt. “And he tied the colt to the vine,” it says: tying this simple and infant people to the Word, whom he calls figuratively a vine. For the vine bears wine, as the Word bears blood, and both are drink for human beings for salvation: the wine for the body, the blood for the spirit. And that he also calls us lambs, the Spirit is a trustworthy witness through Isaiah: “As a shepherd he will shepherd his flock, and gather the lambs with his arm,” calling figuratively “lambs” the part of the flock still more tender in simplicity."},"clement-paedagogus/1.5.16":{"o":"Ἀμέλει καὶ ἡμεῖς τὰ κάλλιστα καὶ τελεώτατα τῶν ἐν τῷ βίῳ κτημάτων παιδικῇ προσηγορίᾳ τιμήσαντες παιδείαν καὶ παιδαγωγίαν κεκλήκαμεν. παιδαγωγίαν δὲ ὁμολογοῦμεν εἶναι ἀγωγὴν ἀγαθὴν ἐκ παίδων πρὸς ἀρετήν. ἐμφαντικώτερον δʼ οὖν ἡμῖν ἀποκαλύπτων ὁ κύριος τὸ σημαινόμενον ἐκ τῆς παιδίον προσηγορίας »γενομένης ζητήσεως ἐν τοῖς ἀποστόλοις, ὅστις αὐτῶν εἴη μείζων, ἔστησεν ὁ Ἰησοῦς ἐν μέσῳ παιδίον εἰπών· ὃς ἐὰν ἑαυτὸν ταπεινώσῃ ὡς τὸ παιδίον τοῦτο, οὗτος μείζων ἐστὶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.« οὐκ ἄρα κατακέχρηται τῇ τῶν παιδίων προσηγορίᾳ ὡς ἀλογίστων ἡλικίᾳ, ᾗ τισιν ἔδοξεν, οὐδʼ ἂν εἴπῃ »ἢν μὴ γένησθε ὡς τὰ παιδία ταῦτα, οὐκ εἰσελεύσεσθε εἰς τὴν βασιλείαν τοῦ θεοῦ,« ἀμαθῶς ἐκδεκτέον. οὐκ ἄρʼ ἔτι κυλιόμεθα οἱ νήπιοι χαμαὶ οὐδὲ ἕρπομεν ὡς τὸ πρόσθεν ἐπὶ γῆς ὄφεων δίκην, ὅλῳ τῷ σώματι περὶ τὰς ἀνοήτους ἐπιθυμίας ἐλυσπώμενοι, ἀνατεινόμενοι δὲ ἄνω τῇ ἐννοίᾳ, κόσμῳ καὶ ἁμαρτίαις ἀποτεταγμένοι, »ὀλίγῳ ποδὶ ἐφαπτόμενοι τῆς γῆς,« ὅσον ἐν κόσμῳ εἶναι δοκεῖν, σοφίαν μεταδιώκομεν ἁγίαν· μωρία δὲ αὕτη τοῖς εἰς πανουργίαν ἠκονημένοις δοκεῖ.","t":"Indeed, we too have honored the finest and most perfect possessions in life with a name drawn from childhood, calling them education (paideia) and instruction (paidagōgia). We agree that instruction is good training from childhood toward virtue. The Lord reveals to us more expressively what is meant by the name “child”: “When a question arose among the apostles as to which of them was greatest, Jesus set a child in their midst, saying, Whoever humbles himself like this child, he is greatest in the kingdom of heaven.” So he did not use the name “children” for the age of those who lack reason, as some have thought; nor, when he says, “Unless you become like these children, you will not enter the kingdom of God,” is it to be taken ignorantly. We infants no longer roll on the ground, nor creep on the earth like snakes as before, wriggling with our whole body around senseless desires; but, stretched upward in our thought, having renounced the world and sins, “touching the earth with a light foot,” only so far as to seem to be in the world, we pursue holy wisdom, which seems folly to those who are sharpened for knavery."},"clement-paedagogus/1.5.17":{"o":"Παῖδες οὖν εἰκότως οἱ θεὸν μόνον ἐγνωκότες πατέρα ἀφελεῖς καὶ νήπιοι καὶ ἀκέραιοι, οἱ κεράτων μονοκερώτων ἐρασταί. τοῖς γοῦν προβεβηκόσιν ἐν τῷ λόγῳ ταύτην ἐπεκήρυξεν τὴν φωνὴν ἀφροντιστεῖν κελεύων τῶν τῇδε πραγμάτων καὶ μόνῳ προσέχειν τῷ πατρὶ παραινῶν μιμουμένους τὰ παιδία. διὸ κἀν τοῖς ἐχομένοις λέγει »μὴ μεριμνᾶτε περὶ τῆς αὔριον· ἀρκετὸν γὰρ τῇ ἡμέρᾳ ἡ κακία αὐτῆς.« οὕτως ἀποθεμένους τὰς τοῦ βίου φροντίδας ἐξέχεσθαι μόνου τοῦ πατρὸς παραγγέλλει. καὶ ὁ πληρῶν τὴν ἐντολὴν ταύτην τῷ ὄντι νήπιός τέ ἐστι καὶ παῖς θεῷ τε καὶ τῷ κόσμῳ, τῷ μὲν ὡς πεπλανημένος, τῷ δὲ ὡς ἠγαπημένος. εἰ δὲ »εἷς διδάσκαλος ἐν οὐρανοῖς,« ὥς φησιν ἡ γραφή, ὁμολογουμένως, οἱ ἐπὶ γῆς εἰκότως ἂν πάντες κεκλήσονται μαθηταί.","t":"Rightly, then, those who have known God alone as Father are children: simple, infant, and pure, lovers of the unicorn's horns. To those who have advanced in the Word he proclaimed this saying, commanding them to take no thought for the affairs of this world and urging them to attend to the Father alone, imitating children. So in what follows he says: “Do not be anxious about tomorrow; sufficient for the day is its own evil.” So he commands them to lay aside the cares of life and to hold fast to the Father alone. And whoever fulfills this commandment is truly an infant and a child both to God and to the world: to the world as one who has gone astray, to God as one beloved. And if, as Scripture says, there is “one teacher in heaven,” then all on earth may rightly be called disciples."},"clement-paedagogus/1.5.18":{"o":"ἔχει γὰρ οὕτως τὸ ἀληθές, τὸ μὲν τέλειον εἶναι παρὰ τῷ κυρίῳ τῷ διδάσκοντι ἀεί, τὸ δὲ παιδικὸν καὶ νήπιον παρʼ ἡμῖν τοῖς ἀεὶ μανθάνουσιν. ταύτῃ τοι ἡ προφητεία τὸ τέλειον τῇ τοῦ ἀνδρὸς τετίμηκεν προσηγορίᾳ καὶ διά γε τοῦ Δαβὶδ ἐπὶ μὲν τοῦ διαβόλου »ἄνδρα αἱμάτων« φησὶ »βδελύσσεται κύριος«, ἄνδρα αὐτὸν ὡς τέλειον ἐν κακίᾳ καλεῖ· λέγεται δὲ καὶ ὁ κύριος ἀνὴρ διὰ τὸ εἶναι αὐτὸν τέλειον ἐν δικαιοσύνῃ. αὐτίκα γοῦν ὁ ἀπόστολος ἐπιστέλλων πρὸς Κορινθίους φησίν· »ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ«, εἴτε ὡς νηπίους καὶ ἁγίους πλὴν ἀλλὰ τῷ μόνῳ κυρίῳ. σαφέστατα δὲ Ἐφεσίοις γράφων ἀπεκάλυψεν τὸ ζητούμενον ὧδέ πως λέγων· »μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης, ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα·« ταῦτα λέγων »εἰς οἰκοδομὴν τοῦ σώματος Χριστοῦ«, »ὅς ἐστι κεφαλή« καὶ ἀνὴρ ὁ μόνος ἐν δικαιοσύνῃ τέλειος. ἡμεῖς δὲ οἱ νήπιοι τοὺς παραφυσῶντας εἰς φυσίωσιν φυλαξάμενοι τῶν αἱρέσεων ἀνέμους καὶ μὴ καταπιστεύοντες τοῖς ἄλλους ἡμῖν νομοθετοῦσι πατέρας, τελειούμεθα τότε, ὅτε ἐσμὲν ἐκκλησία τὴν κεφαλήν, τὸν Χριστόν, ἀπειληφότες.","t":"For this is how the truth stands: perfection is always with the Lord who teaches, and childhood and infancy with us who are always learning. So prophecy has honored the perfect with the name “man.” Through David, speaking of the devil, it says, “The Lord abhors a man of blood,” calling him “man” as perfect in wickedness; and the Lord too is called “man” because he is perfect in righteousness. So the apostle, writing to the Corinthians, says: “For I betrothed you to one man, to present you as a pure virgin to Christ,” whether as infants and holy, but in any case to the Lord alone. Writing to the Ephesians, he revealed most clearly what we are seeking, saying: “Until we all attain to the unity of the faith and of the knowledge of God, to a perfect man, to the measure of the stature of the fullness of Christ, so that we may no longer be infants, tossed to and fro and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; but speaking the truth in love, we may grow up in all things into him.” He says this “for the building up of the body of Christ,” “who is the head,” and the only man perfect in righteousness. And we infants, guarding against the winds of the heresies that puff us up with pride, and not trusting those who set up other fathers for us, are perfected when we are the church, having received the head, Christ."},"clement-paedagogus/1.5.19":{"o":"Ἐνταῦθα ἐπιστῆσαι δίκαιον τῇ προσηγορίᾳ τοῦ νηπίου, ὅτι οὐκ ἐπὶ ἀφρόνων τάττεται τὸ νήπιον· νηπύτιος μὲν γὰρ οὗτος, νήπιος δὲ ὁ νεήπιος, ὡς ἤπιος ὁ ἁπαλόφρων, οἷον ἤπιος νεωστὶ καὶ πρᾶος τῷ τρόπῳ γενόμενος. τοῦτό τοι σαφέστατα ὁ μακάριος Παῦλος ὑπεσημήνατο εἰπὼν »δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι ἐγενήθημεν ἤπιοι ἐν μέσῳ ὑμῶν, ὡς ἂν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα.« ἤπιος οὖν ὁ νήπιος καὶ ταύτῃ μᾶλλον ἀταλός, ἁπαλὸς καὶ ἁπλοῦς καὶ ἄδολος καὶ ἀνυπόκριτος, ἰθὺς τὴν γνώμην καὶ ὀρθός· τὸ δέ ἐστιν ἁπλότητος καὶ ἀληθείας ὑπόστασις. »ἐπὶ τίνα γάρ«, φησίν, »ἐπιβλέψω ἢ ἐπὶ τὸν πρᾶον καὶ ἡσύχιον;« τοιοῦτος γὰρ ὁ παρθένιος λόγος, ἁπαλὸς καὶ ἄπλαστος· διὸ καὶ τὴν παρθένον ἀταλὴν νύμφην καὶ τὸν παῖδα ἀταλάφρονα κεκλῆσθαι ἔθος, ἀταλοὶ δὲ ἡμεῖς οἱ ἁπαλοὶ πρὸς πειθὼ καὶ εὐέργαστοι πρὸς ἀγαθωσύνην ἄχολοί τε καὶ ἀνεπίμικτοι κακοφροσύνῃ καὶ σκολιότητι· ἡ μὲν γὰρ γενεὰ ἡ παλαιὰ σκολιὰ καὶ σκληροκάρδιος, χορὸς δὲ νηπίων, ὁ καινὸς ἡμεῖς λαός, τρυφερὸς ὡς παῖς.","t":"Here it is right to consider the name “infant” (nēpios): the infant is not classed among the foolish. The foolish one is nēpytios; but nēpios is ne-ēpios (“newly gentle”), as ēpios is the tender-minded, as if one had newly become gentle and mild in character. The blessed Paul pointed to this most clearly when he said: “Though we could have been a burden as apostles of Christ, we became gentle among you, as a nurse cherishes her own children.” The infant, then, is gentle, and in this way more tender, delicate, simple, guileless, and without hypocrisy, straightforward and upright in mind; and this is the foundation of simplicity and truth. “For on whom shall I look,” it says, “but on the gentle and quiet?” Such is the virgin speech, tender and unaffected; so it is customary to call a maiden a tender bride and a boy tender-minded. And we are tender, soft toward persuasion and easily shaped toward goodness, without gall and unmixed with malice and crookedness. For the old generation is crooked and hard-hearted; but the chorus of infants, we the new people, is delicate as a child."},"clement-paedagogus/1.5.20":{"o":"ἐπὶ δὲ »ταῖς καρδίαις τῶν ἀκάκων« ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ χαίρειν ὁ ἀπόστολος ὁμολογεῖ, καὶ δὴ ὅρον τινὰ νηπίων, ὡς εἰπεῖν, ἀποδίδωσιν εἰπών· »θέλω δὲ ὑμᾶς σοφοὺς μὲν εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν.« καὶ γὰρ οὐδὲ ἔστιν τὸ ὄνομα τοῦ νηπίου κατὰ στέρησιν ἡμῖν νοούμενον, ἐπεὶ τὸ νη στερητικὸν γραμματικῶν νομοθετοῦσιν παῖδες. εἰ γὰρ ἄφρονας ἡμᾶς οἱ τῆς νηπιότητος κατατρέχοντες καλοῦσιν, ὁρᾶτε πῶς βλασφημοῦσιν ἐπὶ τὸν κύριον τοὺς εἰς θεὸν καταπεφευγότας ἄφρονας ὑπολαμβάνοντες· εἰ δέ, ὅπερ καὶ μᾶλλον ἐξακουστέον, τοὺς νηπίους καὶ αὐτοὶ ἐπὶ τῶν ἁπλῶν ἐκδέξονται, χαίρωμεν τῇ προσηγορίᾳ· νήπιαι γὰρ αἱ νέαι φρένες εἰσίν, ἐν παλαιᾷ τῇ ἀφροσύνῃ αἱ νεωστὶ συνεταί, αἱ κατὰ τὴν διαθήκην τὴν καινὴν ἀνατείλασαι. ἔναγχος γοῦν ἔγνωσται ὁ θεὸς κατὰ τὴν Χριστοῦ παρουσίαν. »θεὸν γὰρ οὐδεὶς ἔγνω, εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ.« νέοι τοίνυν ὁ λαὸς ὁ καινὸς πρὸς ἀντιδιαστολὴν τοῦ πρεσβυτέρου λαοῦ, τὰ νέα μαθόντες ἀγαθά. καὶ ἔστιν ἡμῖν τὸ οὖθαρ τῆς ἡλικίας ἡ ἀγήρως αὕτη νεότης, ἐν ᾗ πρὸς νόησιν ἀεὶ ἀκμάζομεν, ἀεὶ νέοι καὶ ἀεὶ ἤπιοι καὶ ἀεὶ καινοί· χρὴ γὰρ εἶναι καινοὺς τοὺς λόγου καινοῦ μετειληφότας.","t":"In the letter to the Romans the apostle declares that he rejoices over “the hearts of the innocent,” and he gives something like a definition of infants when he says: “I want you to be wise as to what is good, and guileless as to what is evil.” For we do not understand the word nēpios (“infant”) as a privative, though the grammarians lay down that nē is privative. If those who disparage our infancy call us foolish, see how they blaspheme against the Lord, supposing that those who have fled to God are foolish. But if, as is rather to be understood, they themselves take “infants” to mean the simple, let us rejoice in the name. For the minds that are infant are new minds, newly made wise amid the old folly, which have dawned according to the new covenant. For God has been known only recently, at the coming of Christ: “No one has known God except the Son, and anyone to whom the Son reveals him.” The new people, then, are young, in contrast to the older people, having learned the new good things. And we have this ageless youth as the fullness of our life, in which we are always in the prime of understanding, always young, always gentle, always new. For those who have shared in the new Word must be new."},"clement-paedagogus/1.5.21":{"o":"τὸ δὲ ἀιδιότητος μετειληφὸς ἐξομοιοῦσθαι φιλεῖ τῷ ἀφθάρτῳ, ὡς εἶναι ἡμῖν τῆς παιδικῆς ἡλικίας τὴν προσηγορίαν ἔαρ παντὸς τοῦ ζῆν διὰ τὸ ἀγήρω εἶναι τὴν ἐν ἡμῖν ἀλήθειαν καὶ τῇ ἀληθείᾳ, ἀνακεχυμένον ἡμῶν τὸν τρόπον. σοφία δὲ ἀειθαλής, ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχουσα καὶ οὔποτε μεταβάλλουσα. »Τὰ παιδία«, φησίν, »αὐτῶν ἐπʼ ὤμων ἀρθήσονται καὶ ἐπὶ γονάτων παρακληθήσονται· ὡς εἴ τινα μήτηρ παρακαλέσει, οὕτως κἀγὼ ὑμᾶς παρακαλέσω.« ἡ μήτηρ προσάγεται τὰ παιδία καὶ ἡμεῖς ζητοῦμεν τὴν μητέρα, τὴν ἐκκλησίαν. τὸ μὲν τοίνυν [καὶ] ἀσθενὲς καὶ ἁπαλὸν ἅπαν, ἅτε διʼ ἀσθένειαν [ᾗ] βοηθείας δεόμενον, κεχαρισμένον τέ ἐστι καὶ ἡδὺ καὶ τερπνόν, τοῦ θεοῦ μὴ περιισταμένου τῷ τηλικῷδε τὴν βοήθειαν· ὡς γὰρ οἱ πατέρες καὶ αἱ μητέρες ἥδιον ὁρῶσιν τῶν μὲν ἵππων τοὺς πώλους, τῶν δὲ βοῶν τὰ μικρὰ μοσχάρια καὶ λέοντος σκύμνον καὶ ἐλάφου νεβρὸν καὶ ἀνθρώπου παιδίον, οὕτως καὶ τῶν ὅλων ὁ πατὴρ τοὺς εἰς αὐτὸν καταπεφευγότας προσίεται καὶ ἀναγεννήσας πνεύματι εἰς υἱοθεσίαν ἠπίους οἶδεν καὶ φιλεῖ τούτους μόνους καὶ βοηθεῖ καὶ ὑπερμαχεῖ καὶ διὰ τοῦτο ὀνομάζει παιδίον. ἐγὼ καὶ τὸν Ἰσαὰκ εἰς παῖδα ἀναφέρω· γέλως ἑρμηνεύεται ὁ Ἰσαάκ. τοῦτον ἑώρακεν παίζοντα μετὰ τῆς γυναικὸς καὶ βοηθοῦ, τῆς Ῥεβέκκας, ὁ περίεργος βασιλεύς. βασιλεύς μοι δοκεῖ (Ἀβιμέλεχ ὄνομα αὐτῷ) σοφία τις εἶναι ὑπερκόσμιος, κατασκοποῦσα τῆς παιδιᾶς τὸ μυστήριον· Ῥεβέκκαν δὲ ἑρμηνεύουσιν ὑπομονήν. ὢ τῆς φρονίμου παιδιᾶς, γέλως [καὶ] διʼ ὑπομονῆς βοηθούμενος καὶ ἔφορος ὁ βασιλεύς. ἀγαλλιᾶται τὸ πνεῦμα τῶν ἐν Χριστῷ παιδίων ἐν ὑπομονῇ πολιτευομένων καὶ αὕτη ἡ θεία παιδιά. τοιαύτην τινὰ παίζειν παιδιὰν τὸν ἑαυτοῦ Δία Ἡράκλειτος λέγει.","t":"What has shared in eternity tends to be made like the incorruptible, so that for us the name of childhood is the springtime of our whole life, because the truth in us is ageless, and our character is steeped in that truth. And wisdom is ever-blooming, always remaining the same and unchanging, never altering. “Their children,” it says, “shall be carried on shoulders and comforted on knees; as a mother comforts someone, so will I comfort you.” The mother draws her children to her, and we seek our mother, the church. Everything weak and tender, since it needs help because of its weakness, is welcome, sweet, and delightful, since God does not refuse help to such an age. For as fathers and mothers take more pleasure in seeing the foals of horses, the little calves of cattle, the lion's cub, the fawn of the deer, and the human child, so the Father of all things welcomes those who have fled to him; and having regenerated them by the Spirit to adoption, he knows them as gentle, and loves these alone, and helps them, and fights for them; and so he names them “child.” I also refer Isaac to the child. Isaac means “laughter.” The curious king saw him playing with his wife and helper, Rebecca. The king (Abimelech was his name) seems to me to be a certain supramundane wisdom, spying on the mystery of the play; and they interpret Rebecca as “patience.” O the wise play! Laughter helped by patience, and the king watching over it! The spirit of the children in Christ, who live in patience, rejoices; and this is the divine play. Heraclitus says that his Zeus plays such a game."},"clement-paedagogus/1.5.22":{"o":"τί γὰρ ἄλλο εὐπρεπὲς ἔργον σοφῷ καὶ τελείῳ ἢ παίζειν καὶ συνευφραίνεσθαι τῇ τῶν καλῶν ὑπομονῇ καὶ τῇ διοικήσει τῶν καλῶν, συμπανηγυρίζοντα τῷ θεῷ; ἔστι καὶ ἄλλως ὑπολαβεῖν τὸ ὑπὸ τῆς προφητείας μηνυόμενον χαίροντας ἡμᾶς καὶ γελῶντας ἐπὶ σωτηρίᾳ ὡς τὸν Ἰσαάκ. ἐγέλα δὲ κἀκεῖνος τοῦ θανάτου λελυμένος, παίζων καὶ ἀγαλλιώμενος σὺν τῇ νύμφῃ τῇ εἰς σωτηρίαν ἡμῶν βοηθῷ, τῇ ἐκκλησίᾳ· ᾗ ὑπομονὴ ὄνομα πάγιον τέθειται, ἤτοι ἐπεὶ μόνη αὕτη εἰς τοὺς αἰῶνας μένει χαίρουσα ἀεὶ ἢ ἐξ ὑπομονῆς τῶν πιστευόντων συνέστηκεν, οἵ ἐσμεν μέλη Χριστοῦ· καὶ ἡ τῶν εἰς τέλος ὑπομεινάντων μαρτυρία καὶ ἡ ἐπὶ τούτοις εὐχαριστία, αὕτη [δέ] ἐστιν ἡ μυστικὴ παιδιὰ καὶ ἡ σὺν τῇ σεμνῇ θυμηδίᾳ βοηθοῦσα σωτηρία. ὁ γοῦν βασιλεὺς ὁ Χριστὸς ἄνωθεν ἡμῶν ἐπισκοπεῖ τὸν γέλωτα καὶ »διακύψας τῆς θυρίδος«, ὥς φησιν ἡ γραφή, τὴν εὐχαριστίαν καὶ τὴν εὐλογίαν ἀγαλλίασίν τε καὶ εὐφροσύνην, ἔτι τε ὑπομονὴν συνεργοῦσαν, καὶ τὴν τούτων συμπλοκήν, τὴν ἐκκλησίαν, ἐποπτεύει τὴν ἑαυτοῦ, μόνον ἐπιδεικνὺς τὸ πρόσωπον τὸ αὑτοῦ τὸ λεῖπον τῇ ἐκκλησίᾳ,","t":"For what other work is fitting for the wise and perfect than to play and rejoice together in the patience of good things and the ordering of good things, keeping festival with God? The message of the prophecy can also be understood in another way: that we rejoice and laugh at our salvation, like Isaac. He too laughed, freed from death, playing and rejoicing with the bride who is our helper for salvation, the church. The fixed name of patience has been given her, either because she alone remains forever, always rejoicing, or because she is composed of the patience of believers, who are members of Christ. And the witness of those who endured to the end, and the thanksgiving for them, is the mystic play and the salvation that helps us, with holy joy. So Christ the King looks down from above on our laughter, and, “looking out through the window,” as Scripture says, he beholds the thanksgiving and the blessing, the exultation and gladness, and also the patience that works with them, and their union, the church, his own; showing only his face, which is lacking to the church,"},"clement-paedagogus/1.5.23":{"o":"βασιλείῳ τελειουμένῃ κεφαλῇ. καὶ ποῦ ἄρα ἦν ἡ θυρίς, διʼ ἧς ὁ κύριος ἐδείκνυτο; ἡ σάρξ, διʼ ἧς πεφανέρωται. αὖθίς ἐστιν ὁ Ἰσαὰκ (καὶ γὰρ ἔστιν ἑτέρως ἐκλαβεῖν) τύπος [ὅς ἐστι] τοῦ κυρίου, παῖς μὲν ὡς υἱός (καὶ γὰρ υἱὸς ἦν Ἀβραὰμ ὡς ὁ Χριστὸς τοῦ θεοῦ) ἱερεῖον δὲ ὡς ὁ κύριος. ἀλλʼ οὐ κεκάρπωται ὡς ὁ κύριος· μόνον ἐβάστασε τὰ ξύλα τῆς ἱερουργίας ὁ Ἰσαάκ, ὡς ὁ κύριος τὸ ξύλον. ἐγέλα δὲ μυστικῶς, ἐμπλῆσαι ἡμᾶς προφητεύων χαρᾶς τὸν κύριον τοὺς αἵματι κυρίου ἐκ φθορᾶς λελυτρωμένους. οὐκ ἔπαθεν δέ, οὐ μόνον εἰκότως ἄρα [ὁ Ἰσαὰκ] τὰ πρωτεῖα τοῦ πάθους παραχωρῶν τῷ λόγῳ, ἀλλὰ καὶ τοῦ κυρίου τὴν θειότητα αἰνίττεται μὴ σφαγείς· ἀνέστη γὰρ μετὰ τὴν κηδείαν ὁ Ἰησοῦς * * μὴ παθών, καθάπερ","t":"the church being perfected by her royal head. And where, then, was the window through which the Lord was shown? The flesh, through which he was made manifest. Again, Isaac (for it can be taken in another way too) is a type of the Lord: a child as son (for he was the son of Abraham, as Christ is the Son of God), and a sacrificial victim like the Lord. But he was not offered up as the Lord was; Isaac only carried the wood of the sacrifice, as the Lord carried the wood of the cross. He laughed mystically, prophesying that the Lord would fill us with joy, us who have been redeemed from corruption by the Lord's blood. But he did not suffer; not only, fittingly, yielding the first place in suffering to the Word, but also, by not being slain, hinting at the divinity of the Lord. For Jesus rose after his burial … without suffering, just as"},"clement-paedagogus/1.5.24":{"o":"ἱερουργίας ἀφειμένος ὁ Ἰσαάκ. μέγιστον δὲ εἰς συνηγορίαν καὶ ἄλλο παραθήσομαι τοῦ προκειμένου. τὸν κύριον αὐτὸν ὀνομάζει παιδίον, τοῦτο διὰ Ἡσαΐου θεσπίζον, τὸ πνεῦμα· »ἰδοὺ παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος.« τί οὖν τὸ παιδίον τὸ νήπιον, οὗ κατʼ εἰκόνα ἡμεῖς οἱ νήπιοι; διὰ τοῦ αὐτοῦ προφήτου διηγεῖται τὸ μέγεθος αὐτοῦ· »θαυμαστὸς σύμβουλος, θεὸς δυνάστης, πατὴρ αἰώνιος, ἄρχων εἰρήνης τῷ πληθύνειν τὴν παιδείαν· καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστι πέρας.« ὢ τοῦ μεγάλου θεοῦ, ὢ τοῦ τελείου παιδίου· υἱὸς ἐν πατρί, καὶ πατὴρ ἐν υἱῷ· καὶ πῶς οὐ τέλειος ἡ παιδεία τοῦ παιδίου ἐκείνου, ἣ ἐπὶ πάντας διήκει τοὺς παῖδας ἡμᾶς παιδαγωγοῦσα τοὺς νηπίους αὐτοῦ; οὗτος εἰς ἡμᾶς ἐξεπέτασε τὰς χεῖρας τὰς ἐναργῶς πεπιστευμένας. τούτῳ προσμαρτυρεῖ τῷ παιδίῳ καὶ Ἰωάννης »ὁ μείζων ἐν γεννητοῖς γυναικῶν προφήτης«· »ἰδοὺ ὁ ἀμνὸς τοῦ θεοῦ.« ἐπεὶ γὰρ ἄρνας ὀνομάζει ἡ γραφὴ τοὺς παῖδας τοὺς νηπίους, τὸν θεὸν τὸν λόγον τὸν διʼ ἡμᾶς ἄνθρωπον γενόμενον, κατὰ πάντα ἡμῖν ἀπεικάζεσθαι βουλόμενον, ἀμνὸν κέκληκεν τοῦ θεοῦ, τὸν υἱὸν τοῦ θεοῦ, τὸν νήπιον τοῦ πατρός.","t":"Isaac was released from being sacrificed. I will add another very strong argument for my point. The Spirit calls the Lord himself a child, prophesying this through Isaiah: “Behold, a child is born to us, and a son is given to us, whose government is upon his shoulder; and his name is called Angel of Great Counsel.” Who, then, is this infant child, in whose image we infants are? Through the same prophet he describes his greatness: “Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace, for the increase of his instruction; and of his peace there is no end.” O great God! O perfect child! The Son in the Father, and the Father in the Son! And how could the instruction of that child not be perfect, which extends to all of us his children, instructing us his infants? He has stretched out to us his hands, which are clearly trusted. John too, “the greatest prophet among those born of women,” bears witness to this child: “Behold the Lamb of God.” For since Scripture calls the infant children lambs, it has called God the Word, who became man for our sake and wished to be made like us in every way, the Lamb of God, the Son of God, the Father's infant."},"clement-paedagogus/1.6.24":{"o":"Ἔξεστι δὲ ἡμῖν ἐκ περιουσίας πρὸς τοὺς φιλεγκλήμονας ἐπαποδύσασθαι·","t":"We can also, and abundantly, strip for the contest against those who love to find fault."},"clement-paedagogus/1.6.25":{"o":"οὐ γὰρ παῖδες ἡμεῖς καὶ νήπιοι πρὸς τὸ παιδαριῶδες καὶ εὐκαταφρόνητον τῆς μαθήσεως προσηγορεύμεθα, καθὼς οἱ εἰς γνῶσιν πεφυσιωμένοι διαβεβλήκασιν· ἀναγεννηθέντες γοῦν εὐθέως τὸ τέλειον ἀπειλήφαμεν, οὗ ἕνεκεν ἐσπεύδομεν. ἐφωτίσθημεν γάρ· τὸ δὲ ἔστιν ἐπιγνῶναι τὸν θεόν. οὔκουν ἀτελὴς ὁ ἐγνωκὼς τὸ τέλειον. καί μου μὴ λάβησθε ὁμολογοῦντος ἐγνωκέναι τὸν θεόν. ὧδέ πως γὰρ ἔδοξεν εἰπεῖν τῷ λόγῳ· ὃ δὲ ἐλεύθερος. αὐτίκα γοῦν βαπτιζομένῳ τῷ κυρίῳ ἀπʼ οὐρανῶν ἐπήχησε φωνὴ μάρτυς ἠγαπημένου »υἱός μου εἶ σὺ ἀγαπητός, ἐγὼ σήμερον γεγέννηκά σε.« πυθώμεθα οὖν τῶν σοφῶν· σήμερον ἀναγεννηθεὶς ὁ Χριστὸς ἤδη τέλειός ἐστιν ἤ, ὅπερ ἀτοπώτατον, ἐλλιπής. εἰ δὲ τοῦτο, προσμαθεῖν τι αὐτῷ δεῖ. ἀλλὰ προσμαθεῖν μὲν αὐτὸν εἰκὸς οὐδὲ ἓν θεὸν ὄντα. οὐ γὰρ ἂν μείζων τις εἴη τοῦ λόγου οὐδὲ μὴν διδάσκαλος τοῦ μόνου διδασκάλου. μή τι οὖν ὁμολογήσουσιν ἄκοντες τὸν λόγον, τέλειον ἐκ τελείου φύντα τοῦ πατρός, κατὰ τὴν οἰκονομικὴν προδιατύπωσιν ἀναγεννηθῆναι τελείως; καὶ εἰ τέλειος ἦν, τί ἐβαπτίζετο ὁ τέλειος; ἔδει, φασί, πληρῶσαι τὸ ἐπάγγελμα τὸ ἀνθρώπινον. παγκάλως. φημὶ γάρ· ἅμα τοίνυν τῷ βαπτίζεσθαι αὐτὸν ὑπὸ Ἰωάννου γίνεται τέλειος; δῆλον ὅτι. οὐδὲν οὖν πρὸς αὐτοῦ προσέμαθεν; οὐ γάρ. τελειοῦται δὲ τῷ λουτρῷ μόνῳ καὶ τοῦ πνεύματος τῇ καθόδῳ ἁγιάζεται; οὕτως ἔχει.","t":"For we are not called children and infants because of the childish and contemptible character of our learning, as those who are puffed up about knowledge have slandered us. On the contrary, as soon as we are regenerated we have received the perfection for which we were striving. For we were enlightened, and that is to know God. So the one who has known the perfect is not imperfect. And do not find fault with me for professing to have known God; for this is how it pleased the Word to speak, and he is free. For example, when the Lord was baptized, a voice sounded from heaven as witness to the Beloved: “You are my beloved Son; today I have begotten you.” Let us ask the wise, then: is Christ, begotten again today, already perfect, or, what is most absurd, deficient? If the latter, he must learn something more. But it is not reasonable that he should learn anything more, since he is God. For no one could be greater than the Word, nor a teacher of the only Teacher. Will they not, then, be forced to admit that the Word, born perfect of the perfect Father, was perfectly born again, in accordance with the prefiguring of the divine plan? And if he was perfect, why was the perfect one baptized? “It was necessary,” they say, “to fulfill what is required of human beings.” Excellent. For I say: then at the moment he was baptized by John, did he become perfect? Clearly. Then he learned nothing more from him? No. But is he perfected by the washing alone, and sanctified by the descent of the Spirit? So it is."},"clement-paedagogus/1.6.26":{"o":"Τὸ δὲ αὐτὸ συμβαίνει τοῦτο καὶ περὶ ἡμᾶς, ὧν γέγονεν ὑπογραφὴ ὁ κύριος· βαπτιζόμενοι φωτιζόμεθα, φωτιζόμενοι υἱοποιούμεθα, υἱοποιούμενοι τελειούμεθα, τελειούμενοι ἀπαθανατιζόμεθα »ἐγώ«, φησίν, »εἶπα, θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες.« καλεῖται δὲ πολλαχῶς τὸ ἔργον τοῦτο, χάρισμα καὶ φώτισμα καὶ τέλειον καὶ λουτρόν· λουτρὸν μὲν διʼ οὗ τὰς ἁμαρτίας ἀπορρυπτόμεθα, χάρισμα δὲ ᾧ τὰ ἐπὶ τοῖς ἁμαρτήμασιν ἐπιτίμια ἀνεῖται, φώτισμα δὲ διʼ οὗ τὸ ἅγιον ἐκεῖνο φῶς τὸ σωτήριον ἐποπτεύεται, τουτέστιν διʼ οὗ τὸ θεῖον ὀξυωποῦμεν, τέλειον δὲ τὸ ἀπροσδεὲς φαμέν. τί γὰρ ἔτι λείπεται τῷ θεὸν ἐγνωκότι; καὶ γὰρ ἄτοπον ὡς ἀληθῶς χάρισμα κεκλῆσθαι θεοῦ τὸ μὴ πεπληρωμένον· τέλειος δὲ ὢν τέλεια χαριεῖται δήπουθεν· ὡς δὲ ἅμα τῷ κελεῦσαι αὐτὸν πάντα γίνεται, οὕτως ἕπεται τῷ χαρίσασθαι μόνον βουληθῆναι αὐτὸν τὸ πεπληρῶσθαι τὴν χάριν. τὸ γὰρ μέλλον τοῦ χρόνου τῇ δυνάμει τοῦ θελήματος προλαμβάνεται.","t":"The same thing happens with us, for whom the Lord became a model. Being baptized, we are enlightened; being enlightened, we are adopted as sons; being adopted, we are made perfect; being made perfect, we are made immortal. “I said,” it says, “You are gods, and all of you sons of the Most High.” This work is called by many names: grace, enlightenment, perfection, and washing. It is a washing, by which we are cleansed of our sins; a grace, by which the penalties due to our sins are remitted; an enlightenment, by which that holy light of salvation is beheld, that is, by which we see the divine clearly; and we call perfect that which lacks nothing. For what more does the one who has known God still lack? It would truly be absurd for something not complete to be called a grace of God; being perfect, he will surely give perfect gifts. And as everything comes to be at the moment he commands, so the completion of the grace follows at the moment he merely wills to give it. For the future is anticipated by the power of his will."},"clement-paedagogus/1.6.27":{"o":"πρὸς δὲ καὶ ἡ τῶν κακῶν ἀπαλλαγὴ σωτηρίας ἐστὶν ἀρχή. μόνον δὲ ἄρα οἱ πρῶτον δραξάμενοι τῶν ὅρων τῆς ζωῆς ἤδη τέλειοι, ζῶμεν δὲ ἤδη οἱ θανάτου κεχωρισμένοι. σωτηρία τοίνυν τὸ ἕπεσθαι Χριστῷ. »ὃ γὰρ γέγονεν ἐν αὐτῷ, ζωή ἐστιν.« »ἀμὴν ἀμὴν λέγω ὑμῖν,« φησίν, »ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με ἔχει ζωὴν αἰώνιον καὶ εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν.« οὕτω τὸ πιστεῦσαι μόνον καὶ ἀναγεννηθῆναι τελείωσίς ἐστιν ἐν ζωῇ· οὐ γάρ ποτε ἀσθενεῖ ὁ θεός. ὡς γὰρ τὸ θέλημα αὐτοῦ ἔργον ἐστὶ καὶ τοῦτο κόσμος ὀνομάζεται, οὕτως καὶ τὸ βούλημα αὐτοῦ ἀνθρώπων ἐστὶ σωτηρία καὶ τοῦτο ἐκκλησία κέκληται. οἶδεν οὖν οὓς κέκληκεν, οὓς δὲ κέκληκεν, σέσωκεν· κέκληκεν δὲ ἅμα καὶ σέσωκεν. »αὐτοὶ γὰρ ὑμεῖς«, φησὶν ὁ ἀπόστολος, »θεοδίδακτοί ἐστε.« οὐκ ἄρα θεμιτὸν ἡμῖν ἀτελὲς τὸ ὑπʼ αὐτοῦ διδασκόμενον νοεῖν, τὸ δὲ μάθημα ἀίδιος σωτηρία ἀιδίου σωτῆρος, ᾧ ἡ χάρις εἰς τοὺς αἰῶνας, ἀμήν. καὶ ὁ μόνον ἀναγεννηθείς, ὥσπερ οὖν καὶ τοὔνομα ἔχει, φωτισθεὶς ἀπήλλακται μὲν παραχρῆμα τοῦ σκότους, ἀπείληφεν δὲ αὐτόθεν τὸ φῶς.","t":"Moreover, deliverance from evils is the beginning of salvation. Those, then, who have merely first grasped the boundaries of life are already perfect; and we who have been separated from death already live. Salvation, then, is following Christ: “For what came to be in him is life.” “Truly, truly, I say to you,” he says, “whoever hears my word and believes him who sent me has eternal life and does not come into judgment, but has passed from death to life.” So merely believing and being born again is perfection in life; for God is never weak. For as his will is a work, and this is called the world, so his intention is the salvation of human beings, and this has been called the church. He knows, then, whom he has called; and those whom he has called, he has saved; and he has called and saved at the same moment. “For you yourselves,” says the apostle, “are taught by God.” It is not lawful for us, then, to think imperfect what is taught by him; and the lesson is the eternal salvation of the eternal Savior, to whom be thanks forever, amen. And the one who has only been regenerated, as the very name shows, being enlightened, is at once set free from darkness and receives the light on the spot."},"clement-paedagogus/1.6.28":{"o":"ὥσπερ οὖν οἱ τὸν ὕπνον ἀποσεισάμενοι εὐθέως ἔνδοθεν ἐγρηγόρασιν, μᾶλλον δὲ καθάπερ οἱ τὸ ὑπόχυμα τῶν ὀφθαλμῶν κατάγειν πειρώμενοι οὐ τὸ φῶς αὑτοῖς ἔξωθεν χορηγοῦσιν, ὃ οὐκ ἔχουσιν, τὸ δὲ ἐμπόδιον ταῖς ὄψεσι καταβιβάζοντες ἐλευθέραν ἀπολείπουσι τὴν κόρην, οὕτως καὶ οἱ βαπτιζόμενοι, τὰς ἐπισκοτούσας ἁμαρτίας τῷ θείῳ πνεύματι ἀχλύος δίκην ἀποτριψάμενοι, ἐλεύθερον καὶ ἀνεμπόδιστον καὶ φωτεινὸν ὄμμα τοῦ πνεύματος ἴσχομεν, ᾧ δὴ μόνῳ τὸ θεῖον ἐποπτεύομεν, οὐρανόθεν ἐπεισρέοντος ἡμῖν τοῦ ἁγίου πνεύματος· κρᾶμα τοῦτο αὐγῆς ἀιδίου τὸ ἀίδιον φῶς ἰδεῖν δυναμένης· ἐπεὶ τὸ ὅμοιον τῷ ὁμοίῳ φίλον, φίλον δὲ τὸ ἅγιον τῷ ἐξ οὗ τὸ ἅγιον, ὃ δὴ κυρίως κέκληται φῶς· »ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ.« ἐντεῦθεν τὸν ἄνθρωπον ὑπὸ τῶν παλαιῶν ἡγοῦμαι κεκλῆσθαι φῶτα. ἀλλʼ οὐδέπω, φασίν, ἀπείληφεν τὴν τελείαν δωρεάν. σύμφημι κἀγώ, πλὴν ἐν φωτί ἐστιν καὶ τὸ σκότος αὐτὸν οὐ καταλαμβάνει· φωτὸς δὲ ἀνὰ μέσον καὶ τοῦ σκότους οὐδὲ ἕν· ἐν δὲ τῇ ἀναστάσει τῶν πιστευόντων ἀπόκειται τὸ τέλος· τὸ δὲ οὐκ ἄλλου τινός ἐστι μεταλαβεῖν ἀλλʼ ἢ τῆς προωμολογημένης ἐπαγγελίας τυχεῖν. μὴ γὰρ κατὰ τὸν αὐτὸν χρόνον ἅμα ἄμφω συνίστασθαί φαμεν, τήν τε πρὸς τὸ πέρας ἄφιξιν καὶ τῆς ἀφίξεως τὴν πρόληψιν· οὐ γάρ ἐστι ταὐτὸν αἰὼν καὶ χρόνος οὐδὲ μὴν ὁρμὴ καὶ τέλος, οὐκ ἔστιν· περὶ ἓν δὲ ἄμφω καὶ περὶ ἄμφω ὁ εἷς καταγίνεται. ἔστι γοῦν, ὡς εἰπεῖν, ὁρμὴ μὲν ἡ πίστις ἐν χρόνῳ γεννωμένη, τέλος δὲ τὸ τυχεῖν τῆς ἐπαγγελίας εἰς αἰῶνας βεβαιούμενον. αὐτὸς δὲ ὁ κύριος σαφέστατα τῆς σωτηρίας τὴν ἰσότητα ἀπεκάλυψεν εἰπών· »τοῦτο γάρ ἐστι τὸ θέλημα τοῦ πατρός μου, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων ἐπʼ αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐν","t":"So those who have shaken off sleep are at once awake within; or rather, as those who try to remove a cataract from the eyes do not supply them from outside with light, which they do not have, but by removing the obstruction from the eyes leave the pupil free; so we who are baptized, having wiped away by the divine Spirit the sins that darken us, like a mist, have the eye of the spirit free, unobstructed, and full of light, by which alone we behold the divine, as the Holy Spirit flows into us from heaven. This is a blending of eternal radiance, able to see the eternal light; since like is dear to like, and the holy is dear to him from whom the holy comes, who is properly called light: “For you were once darkness, but now you are light in the Lord.” That is why, I think, the human being was called by the ancients phōs (“man,” also “light”). “But he has not yet received the perfect gift,” they say. I agree; yet he is in the light, and the darkness does not overtake him; and between light and darkness there is nothing. The end is reserved for the resurrection of those who believe; and it is not the receiving of something else, but the obtaining of the promise already made. For we do not say that both exist together at the same time, the arrival at the goal and the anticipation of the arrival. For eternity and time are not the same, nor are the beginning and the end; but both concern one thing, and the one Lord is concerned with both. Faith, so to speak, is the beginning, born in time; the end is the obtaining of the promise, secured forever. The Lord himself revealed most clearly the equality of salvation, saying: “For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on …"},"clement-paedagogus/1.6.29":{"o":"τῇ ἐσχάτῃ ἡμέρᾳ.« καθʼ ὅσον μὲν οὖν δυνατὸν ἐν τῷδε τῷ κόσμῳ, ὃν ἐσχάτην ἡμέραν ᾐνίξατο, εἰς τότε τηρουμένους ὅτε παύσεται, τελείους ἡμᾶς γενέσθαι πιστεύομεν. πίστις γὰρ μαθήσεως τελειότης· διὰ τοῦτό φησιν »ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον.« εἰ τοίνυν οἱ πιστεύσαντες ἔχομεν τὴν ζωήν, τί περαιτέρω τοῦ κεκτῆσθαι ζωὴν ἀίδιον ὑπολείπεται; οὐδὲν δὲ ἐνδεῖ τῇ πίστει τελείᾳ οὔσῃ ἐξ ἑαυτῆς καὶ πεπληρωμένῃ. εἰ δὲ ἐνδεῖ τι αὐτῇ, οὐκ ἔστιν ὁλοτελής, οὐδὲ πίστις ἐστί, σκάζουσα περί τι, οὐδὲ μετὰ τὴν ἐνθένδε ἀποδημίαν ἄλλα μένει τοὺς πεπιστευκότας, ἀδιακρίτως ἐνταῦθα ἠρραβωνισμένους, ἐκεῖνο δὲ τῷ πιστεῦσαι ἤδη προειληφότες ἐσόμενον, μετὰ τὴν ἀνάστασιν ἀπολαμβάνομεν γενόμενον, ὅπως ἂν ἐκεῖνο πληρωθῇ τὸ λεχθὲν »γενηθήτω κατὰ τὴν πίστιν σου.« οὗ δὲ ἡ πίστις, ἐνταῦθα ἡ ἐπαγγελία, τελείωσις δὲ ἐπαγγελίας ἡ ἀνάπαυσις. ὥστε ἡ μὲν γνῶσις ἐν τῷ φωτίσματι, τὸ δὲ πέρας τῆς γνώσεως ἡ ἀνάπαυσις, ὃ δὴ ἔσχατον νοεῖται ὀρεκτόν. καθάπερ οὖν τῇ πείρᾳ ἡ ἀπειρία καταλύεται καὶ τῷ πόρῳ ἡ ἀπορία, οὕτως ἀνάγκη τῷ φωτισμῷ ἐξαφανίζεσθαι τὸ σκότος· ἡ ἄγνοια δὲ τὸ σκότος, καθʼ ἣν περιπίπτομεν τοῖς ἁμαρτήμασιν, ἀμβλυωποῦντες περὶ τὴν ἀλήθειαν. φωτισμὸς ἄρα ἡ γνῶσίς ἐστιν, ὁ ἐξαφανίζων τὴν ἄγνοιαν καὶ τὸ διορατικὸν ἐντιθείς. ἀλλὰ καὶ ἡ τῶν χειρόνων ἀποβολὴ τῶν κρειττόνων ἐστὶν ἀποκάλυψις. ἃ γὰρ ἡ ἄγνοια συνέδησεν κακῶς, ταῦτα διὰ τῆς ἐπιγνώσεως ἀναλύεται καλῶς.","t":"“… the last day.” So, as far as is possible in this world, which he hinted at as “the last day,” being kept until the time when it will end, we believe that we have become perfect. For faith is the perfection of learning; that is why he says, “Whoever believes in the Son has eternal life.” If, then, we who have believed have life, what remains beyond the possession of eternal life? Nothing is lacking to faith, which is perfect of itself and complete. If anything is lacking to it, it is not wholly perfect, and it is not faith, limping in some respect. Nor do other things await believers after their departure from here, who have all alike received the pledge here; but what we have already grasped beforehand by believing as something that will be, we receive after the resurrection as something that has come to be, so that the saying may be fulfilled: “Let it be done according to your faith.” Where faith is, there is the promise; and the fulfillment of the promise is rest. So knowledge is in the enlightenment, and the end of knowledge is rest, which is understood to be the last thing desired. As inexperience is ended by experience and perplexity by a way through, so darkness must vanish by enlightenment. Darkness is ignorance, by which we fall into sins, being dim-sighted about the truth. Enlightenment, then, is knowledge, which makes ignorance vanish and gives clear sight. And the casting off of worse things is the revealing of better things; for what ignorance wrongly bound, knowledge rightly unbinds."},"clement-paedagogus/1.6.30":{"o":"τὰ δὲ δεσμὰ ταῦτα, ᾗ τάχος, ἀνίεται πίστει μὲν ἀνθρωπίνῃ, θεϊκῇ δὲ [τῇ] χάριτι, ἀφιεμένων τῶν πλημμελημάτων ἑνὶ παιωνίῳ φαρμάκῳ, λογικῷ βαπτίσματι. πάντα μὲν οὖν ἀπολουόμεθα τὰ ἁμαρτήματα, οὐκέτι δέ ἐσμεν παρὰ πόδας κακοί. μία χάρις αὕτη τοῦ φωτίσματος τὸ μὴ τὸν αὐτὸν εἶναι τῷ πρὶν ἢ λούσασθαι τὸν τρόπον. ὅτι δὲ ἡ γνῶσις συνανατέλλει τῷ φωτίσματι περιαστράπτουσα τὸν νοῦν, καὶ εὐθέως ἀκούομεν μαθηταὶ οἱ ἀμαθεῖς, πρότερόν ποτε τῆς μαθήσεως ἐκείνης προσγενομένης· οὐ γὰρ ἂν ἔχοις εἰπεῖν τὸν χρόνον. ἡ μὲν γὰρ κατήχησις εἰς πίστιν περιάγει, πίστις δὲ ἅμα βαπτίσματι ἁγίῳ παιδεύεται πνεύματι· ἐπί, ὅτι γε μία καθολικὴ τῆς ἀνθρωπότητος σωτηρία ἡ πίστις, ἰσότης δὲ καὶ κοινωνία τοῦ δικαίου καὶ φιλανθρώπου θεοῦ ἡ αὐτὴ πρὸς πάντας, ὁ ἀπόστολος σαφέστατα ἐξηγήσατο ὧδέ πως εἰπών· »πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα συγκλειόμενοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι· ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν","t":"These bonds are loosed as quickly as possible, by human faith and divine grace, when our offenses are forgiven by one healing medicine, the baptism of the Word. We wash away all our sins, and are no longer evil on the spot. This is one grace of the enlightenment: that our character is not the same as before we were washed. And since knowledge rises together with enlightenment, flashing around the mind, we who were unlearned are at once called disciples, that learning having come to us at some earlier time; for you could not name the moment. For instruction leads to faith, and faith, together with baptism, is trained by the Holy Spirit. Further, that faith is the one universal salvation of humankind, and that the equality and fellowship of the just and loving God are the same toward all, the apostle explained most clearly, saying: “Before faith came, we were guarded under the law, shut up for the faith that was to be revealed; so the law became our instructor to Christ, that we might be justified by faith; but now that faith has come, we are no longer under an instructor.”"},"clement-paedagogus/1.6.31":{"o":"ἐσμεν.« οὐκ ἀκούετε ὅτι ὑπʼ ἐκεῖνον τὸν νόμον οὐκέτι ἐσμέν, ὃς ἦν μετὰ φόβου, ὑπὸ δὲ τὸν λόγον τῆς προαιρέσεως τὸν παιδαγωγόν; εἶτα μέντοι ἐπήγαγεν τὴν ἁπάσης ἐκτὸς προσωποληψίας φωνήν· »πάντες γὰρ υἱοί ἐστε διὰ πίστεως θεοῦ ἐν Χριστῷ Ἰησοῦ· ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, χριστὸν ἐνεδύσασθε. οὐκ ἔνι Ἰουδαῖος οὔτε Ἕλλην, οὐκ ἔνι δοῦλος οὔτε ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ.« οὐκ ἄρα οἳ μὲν γνωστικοί, οἳ δὲ ψυχικοὶ ἐν αὐτῷ τῷ λόγῳ, ἀλλʼ οἱ πάντες ἀποθέμενοι τὰς σαρκικὰς ἐπιθυμίας ἴσοι καὶ πνευματικοὶ παρὰ τῷ κυρίῳ. καὶ ἀλλαχόθι πάλιν γράφει· »καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι· καὶ πάντες ἓν πόμα ἐποτίσθημεν.«","t":"Do you not hear that we are no longer under that law, which was with fear, but under the Word, the Instructor of free choice? Then he added the saying that is free of all partiality: “For you are all sons of God through faith in Christ Jesus; for as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male and female; for you are all one in Christ Jesus.” So in the Word himself there are not some who are “gnostics” and others “psychics,” but all who have put away the desires of the flesh are equal and spiritual before the Lord. And elsewhere again he writes: “For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free; and we were all made to drink of one drink.”"},"clement-paedagogus/1.6.32":{"o":"Οὐκ ἄτοπον δὲ καὶ τοῖς αὐτῶν ἐκείνων συγχρήσασθαι ῥήμασιν, οἳ διυλισμὸν μὲν τοῦ πνεύματος τὴν μνήμην τῶν κρειττόνων εἶναί φασιν. διυλισμὸν δὲ νοοῦσιν τὸν ἀπὸ τῆς ὑπομνήσεως τῶν ἀμεινόνων τῶν χειρόνων χωρισμόν· ἕπεται δὲ ἐξ ἀνάγκης τῷ ὑπομνησθέντι τῶν βελτιόνων ἡ μετάνοια ἡ ἐπὶ τοῖς ἥττοσιν· αὐτὸ γοῦν τὸ πνεῦμα ὁμολογοῦσι μετανοῆσαν ἀναδραμεῖν. τὸν αὐτὸν οὖν τρόπον καὶ ἡμεῖς ἐπὶ τοῖς ἡμαρτημένοις μετανενοηκότες, ἀποταξάμενοι τοῖς ἐλαττώμασιν αὐτῶν, διυλιζόμενοι βαπτίσματι, πρὸς τὸ ἀίδιον ἀνατρέχομεν φῶς, οἱ παῖδες πρὸς τὸν πατέρα. »ἀγαλλιασάμενος γοῦν ἐν τῷ πνεύματι Ἰησοῦς, ἐξομολογοῦμαί σοι, πάτερ, φησίν, ὁ θεὸς τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις·« νηπίους ἡμᾶς ὁ παιδαγωγὸς καὶ διδάσκαλος ἀποκαλῶν τοὺς τῶν ἐν κόσμῳ σοφῶν ἐπιτηδειοτέρους εἰς σωτηρίαν, οἳ σοφοὺς σφᾶς ἡγούμενοι τετύφωνται. καὶ ἐπιβοᾶται, ἀγαλλιώμενος καὶ ὑπερευφραινόμενος, οἱονεὶ συντραυλίζων τοῖς νηπίοις· »ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.« διὰ τοῦτο τὰ κεκρυμμένα ἀπὸ σοφῶν καὶ συνετῶν τοῦ νῦν αἰῶνος ἀπεκαλύφθη τοῖς νηπίοις. νήπιοι ἄρα εἰκότως οἱ παῖδες τοῦ θεοῦ οἱ τὸν μὲν παλαιὸν ἀποθέμενοι ἄνθρωπον καὶ τῆς κακίας ἐκδυσάμενοι τὸν χιτῶνα, ἐπενδυσάμενοι δὲ τὴν ἀφθαρσίαν τοῦ Χριστοῦ, ἵνα καινοὶ γενόμενοι, λαὸς ἅγιος, ἀναγεννηθέντες ἀμίαντον φυλάξωμεν τὸν ἄνθρωπον καὶ νήπιοι ὦμεν ὡς βρέφος τοῦ θεοῦ κεκαθαρμένον πορνείας","t":"It is not out of place to use the very words of those people, who say that the remembrance of better things is a straining of the spirit. By “straining” they mean the separation of worse things that comes from the recollection of better; and repentance for lesser things necessarily follows for the one who has recalled the better; indeed they admit that the spirit itself, having repented, runs back up. In the same way we too, having repented of our sins, renouncing our failings, strained clean by baptism, run back to the eternal light, children to the Father. “Jesus rejoiced in the Spirit and said, I thank you, Father, God of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to infants.” The Instructor and Teacher calls us infants, who are better suited for salvation than the wise of the world, who, thinking themselves wise, are puffed up. And he cries out, rejoicing and exceedingly glad, as if lisping along with the infants: “Yes, Father, for so it was well-pleasing before you.” For this reason what was hidden from the wise and understanding of this age has been revealed to infants. Rightly, then, the children of God are infants: those who have put off the old man and stripped off the tunic of wickedness, and put on the incorruption of Christ, so that, having become new, a holy people, born again, we may keep the human being undefiled, and be infants as a newborn of God, cleansed of sexual immorality …"},"clement-paedagogus/1.6.33":{"o":"καὶ πονηρίας. σαφέστατα γοῦν ὁ μακάριος Παῦλος ἀπήλλαξεν ἡμᾶς τῆς ζητήσεως ἐν τῇ προτέρᾳ πρὸς Κορινθίους ἐπιστολῇ ὧδέ πως γράφων· »ἀδελφοί, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ τῇ κακίᾳ νηπιάζετε, ταῖς δὲ φρεσὶ τέλειοι γίνεσθε.« τὸ δὲ »ὅτε ἤμην νήπιος, ἐφρόνουν ὡς νήπιος, ἐλάλουν ὡς νήπιος« τὴν κατὰ νόμον ἀγωγὴν αἰνίττεται, καθʼ ἣν οὐχ ὡς ἁπλοῦς ἤδη, ἀλλʼ ὡς ἔτι ἄφρων νήπια μὲν φρονῶν ἐδίωκε, νήπια δὲ λαλῶν ἐβλασφήμει τὸν λόγον. δύο γὰρ σημαίνει τὸ νήπιον. »ἐπειδὴ γέγονα, φησίν, ἀνήρ,« πάλιν ὁ Παῦλος λέγει, »κατήργηκα τὰ τοῦ νηπίου.« οὐχ ἡλικίας μέγεθος ἀτελές, ἀλλʼ οὐδὲ μὴν χρόνου μέτρον ὡρισμένον, ἀλλʼ οὐδὲ ἀνδρικῶν καὶ ἐντελεστέρων μαθημάτων διδαχὰς ἄλλας ἀπορρήτους αἰνίττεται, τὴν νηπιότητα ὑπερόριον ἀποστέλλων ὁ καταργεῖν αὐτὴν ὁμολογῶν ἀπόστολος, ἀλλὰ νηπίους μὲν τοὺς ἐν νόμῳ λέγει, οἳ τῷ φόβῳ, καθάπερ οἱ παῖδες τοῖς μορμολυκείοις, ἐκταράττονται, ἄνδρας δὲ τοὺς λόγῳ πειθηνίους καὶ αὐτεξουσίους κέκληκεν· οἳ πεπιστεύκαμεν ἑκουσίῳ προαιρέσει σῳζόμενοι, ἐμφρόνως, οὐκ ἀφρόνως, δεδιττόμενοι τῷ φόβῳ. αὐτὸς περὶ τούτου μαρτυρήσει ὁ ἀπόστολος τοὺς Ἰουδαίους κατὰ τὴν προτέραν διαθήκην κληρονόμους λέγων, κατʼ ἐπαγγελίαν δὲ ἡμᾶς. »λέγω δέ,« φησίν, »ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν, ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός. οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι· ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν διʼ αὐτοῦ.«","t":"… and wickedness. The blessed Paul most clearly released us from the inquiry in the first letter to the Corinthians, writing: “Brothers, do not be children in your minds; be infants in evil, but in your minds be perfect.” And the saying, “When I was an infant, I thought as an infant, I spoke as an infant,” hints at his life under the law, in which, not yet as one simple but as one still foolish, thinking childish things he persecuted, and speaking childish things he blasphemed the Word. For “infant” has two meanings. “When I became a man,” Paul says again, “I did away with the things of the infant.” The apostle who confesses that he does away with infancy, banishing it, is not hinting at an immature stage of life, nor at a fixed measure of time, nor at other secret teachings of manly and more perfect lessons; but he calls “infants” those under the law, who are terrified by fear as children are by bogeys, and “men” those who obey the Word and are free: we who have believed, saved by our own free choice, frightened by fear intelligently, not foolishly. The apostle himself will bear witness to this, calling the Jews heirs according to the former covenant, and us heirs according to the promise: “I say,” he says, “that as long as the heir is an infant, he differs in nothing from a slave, though he is lord of all, but is under guardians and stewards until the time set by the father. So we too, when we were infants, were enslaved under the elements of the world; but when the fullness of time came, God sent forth his Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption through him.”"},"clement-paedagogus/1.6.34":{"o":"Ὅρα πῶς ὡμολόγησεν εἶναι νηπίους τοὺς ὑπὸ φόβον καὶ ἁμαρτίας, τοὺς δὲ ὑπὸ τὴν πίστιν υἱοὺς καλῶν ἀπήνδρωσεν ὡς πρὸς ἀντιδιαστολὴν τῶν ἐν τῷ νόμῳ νηπίων. »οὐκέτι γάρ«, φησί, »δοῦλος εἶ, ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ.« τί οὖν ἐνδεῖ τῷ υἱῷ μετὰ τὴν κληρονομίαν; χάριεν τοίνυν οὕτως ἐξηγήσασθαι τὸ »ὅτε ἤμην νήπιος,« τουτέστιν ὅτε ἤμην Ἰουδαῖος (Ἑβραῖος γὰρ ἄνωθεν ἦν), »ὡς νήπιος ἐφρόνουν,« ἐπειδὴ εἱπόμην τῷ νόμῳ· »ἐπεὶ δὲ γέγονα ἀνήρ,« οὐκέτι τὰ τοῦ νηπίου, τουτέστι τὰ τοῦ νόμου, ἀλλὰ τὰ τοῦ ἀνδρὸς φρονῶ, τουτέστι τὰ τοῦ Χριστοῦ, ὃν μόνον ἄνδρα ἡ γραφή, καθὼς προειρήκαμεν, καλεῖ, »κατήργηκα τὰ τοῦ νηπίου.« ἡ δὲ ἐν Χριστῷ νηπιότης τελείωσίς ἐστιν, ὡς πρὸς τὸν νόμον. Ἐνταῦθα γενομένοις τῇ νηπιότητι ἡμῶν συνηγορητέον. ἔτι καὶ τὸ πρὸς τοῦ ἀποστόλου εἰρημένον ἐπεξηγητέον »γάλα ὑμᾶς ἐπότισα, ὡς νηπίους ἐν Χριστῷ, οὐ βρῶμα· οὔπω γὰρ ἐδύνασθε· ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε.« οὔ μοι γὰρ δοκεῖ Ἰουδαϊκῶς ἐκδέχεσθαι δεῖν τὸ ῥητόν. ἀντιπαραθήσω γὰρ κἀκείνην τὴν γραφὴν »εἰσάξω ὑμᾶς εἰς τὴν γῆν τὴν ἀγαθήν, τὴν ῥέουσαν γάλα καὶ μέλι.« ἀνακύπτει τοίνυν","t":"See how he acknowledged that those under fear and sins are infants, while he made men of those under faith, calling them sons, in contrast to the infants under the law. “For you are no longer a slave,” he says, “but a son; and if a son, then an heir through God.” What, then, does the son lack after the inheritance? So it is fitting to explain the words “When I was an infant” thus: that is, when I was a Jew (for he was a Hebrew from the beginning), “I thought as an infant,” since I followed the law; “but when I became a man,” I no longer think the things of the infant, that is, of the law, but the things of the man, that is, of Christ, whom alone Scripture, as we said before, calls “man”; “I did away with the things of the infant.” But infancy in Christ is perfection, compared with the law. Having come this far, we must defend our infancy, and also explain what the apostle said: “I gave you milk to drink, as infants in Christ, not solid food; for you were not yet able; indeed, even now you are not able.” For it seems to me that the saying should not be understood in the Jewish way. I will set beside it that other Scripture: “I will bring you into the good land, flowing with milk and honey.” There arises, then,"},"clement-paedagogus/1.6.35":{"o":"ἀπορία μεγίστη κατὰ τὴν τῶν γραφῶν τῶνδε συμβολήν, τί νοοῦσιν. εἰ γὰρ ἀρχὴ τῆς εἰς Χριστὸν πίστεως ἡ διὰ τοῦ γάλακτος νηπιότης ἐστίν, ἐξευτελίζεται δὲ αὕτη ὡς παιδαριώδης καὶ ἀτελής, πῶς ἡ τοῦ τελείου καὶ γνωστικοῦ μετὰ τὴν βρῶσιν ἀνάπαυσις αὖθις νηπίῳ τετίμηται γάλακτι; μή τι οὖν τὸ »ὡς«, παραβολῆς ὂν δηλωτικόν, τοιοῦτόν τι ἐμφαίνει, καὶ δὴ ἀναγνωστέον ὧδέ πως τὸ ῥητόν· »γάλα ὑμᾶς ἐπότισα ἐν Χριστῷ« καὶ διαστήσαντες ὀλίγον ἐπαγάγωμεν »ὡς νηπίους,« ἵνα κατὰ τὴν διαστολὴν τῆς ἀναγνώσεως τοιαύτην ἀποδεξώμεθα διάνοιαν· κατήχησα ὑμᾶς ἐν Χριστῷ ἁπλῇ καὶ ἀληθεῖ καὶ αὐτοφυεῖ τροφῇ τῇ πνευματικῇ· τοιαύτη γὰρ ἡ τοῦ γάλακτος ζωοτρόφος οὐσία, φιλοστόργοις πηγάζουσα μαστοῖς· ὡς νοεῖσθαι τὸ πᾶν τῇδε· ὥσπερ τῷ γάλακτι αἱ τίτθαι τοὺς παῖδας τοὺς νεογνοὺς ἐκτρέφουσιν, κἀγὼ δὲ οὕτω τῷ Χριστοῦ γάλακτι λόγῳ πνευματικὴν ὑμῖν ἐνστάζων τροφήν.","t":"… a very great difficulty, when these Scriptures are compared, as to what they mean. For if the infancy that comes by milk is the beginning of faith in Christ, and it is despised as childish and imperfect, how is the rest of the perfect and knowing man, after solid food, honored again with infant's milk? Perhaps, then, the “as,” which indicates a comparison, shows something like this, and the saying should be read as follows: “I gave you milk to drink in Christ,” and, pausing a little, let us add, “as infants,” so that, by this division of the reading, we may accept a meaning like this: I instructed you in Christ with simple, true, and natural spiritual food. For such is the life-nourishing substance of milk, springing from loving breasts. So that the whole may be understood thus: just as nurses rear newborn children on milk, so I too, with the Word, the milk of Christ, instill spiritual food into you."},"clement-paedagogus/1.6.36":{"o":"Οὕτω γοῦν τελεία τροφὴ τὸ γάλα ἐστὶ τὸ τέλειον καὶ εἰς τέλος ἄγει τὸ ἀκατάπαυστον. διὸ κἀν τῇ ἀναπαύσει τὸ αὐτὸ τοῦτο ἐπήγγελται γάλα καὶ μέλι. εἰκότως γάλα αὖθις ὑπισχνεῖται τοῖς δικαίοις ὁ κύριος, ἵνα δὴ σαφῶς ὁ λόγος ἄμφω δειχθῇ, ἄλφα καὶ ὦ, ἀρχὴ καὶ τέλος [ὁ λόγος ἀλληγορούμενος γάλα]. τοιοῦτόν τι καὶ Ὅμηρος ἄκων μαντεύεται τοὺς δικαίους τῶν ἀνθρώπων »γαλακτοφάγους« καλῶν. ἔξεστι δὲ καὶ οὕτως ἐκλαμβάνειν τὴν γραφήν· »κἀγὼ δέ, ἀδελφοί, οὐκ ἐδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ,« ὡς δύνασθαι σαρκίνους νοεῖσθαι τοὺς νεωστὶ κατηχουμένους καὶ νηπίους ἔτι ἐν Χριστῷ. πνευματικοὺς μὲν γὰρ τοὺς πεπιστευκότας ἤδη τῷ ἁγίῳ πνεύματι προσεῖπεν, σαρκικοὺς δὲ τοὺς νεοκατηχήτους καὶ μηδέπω κεκαθαρμένους, οὓς »ἔτι σαρκικοὺς« εἰκότως λέγει ἐπʼ ἴσης τοῖς ἐθνικοῖς τὰ σαρκὸς ἔτι φρονοῦντας. »ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;« διὸ καὶ »γάλα ὑμᾶς ἐπότισα« φησίν, τὴν γνῶσιν ὑμῖν ἐνέχεα, λέγων, τὴν ἐκ κατηχήσεως ἀνατρέφουσαν εἰς ζωὴν ἀίδιον. ἀλλὰ καὶ τὸ »ἐπότισα« ῥῆμα τελείας μεταλήψεως σύμβολόν ἐστιν. πίνειν μὲν γὰρ οἱ τέλειοι λέγονται, θηλάζειν δὲ οἱ νήπιοι. »τὸ αἷμά μου,« γάρ φησιν ὁ κύριος, »ἀληθής ἐστι πόσις.« μή τι οὖν »γάλα« εἰπὼν »ἐπότισα« τὴν ἐν λόγῳ γάλακτι τελείαν εὐφροσύνην, τὴν γνῶσιν τῆς ἀληθείας, ᾐνίξατο; τὸ δʼ ἐπαγόμενον ἑξῆς »οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε« τὴν ἐν τῷ μέλλοντι αἰῶνι ἐναργῆ ἀποκάλυψιν βρώματος δίκην πρόσωπον πρὸς πρόσωπον αἰνίττεσθαι δύναται. »βλέπομεν γὰρ ὡς διʼ ἐσόπτρου νῦν,« ὁ αὐτὸς ἀπόστολος λέγει, »τότε δὲ πρόσωπον πρὸς πρόσωπον.« διὸ κἀκεῖνο ἐπήγαγεν· »ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε,« τὰ τῆς σαρκὸς φρονοῦντες, ἐπιθυμοῦντες, ἐρῶντες, ζηλοῦντες, μηνιῶντες, φθονοῦντες· οὐ γὰρ ὅτι ἔτι ἐν σαρκί ἐσμεν, ὡς ὑπειλήφασί τινες· σὺν αὐτῇ γὰρ τὸ πρόσωπον ἰσάγγελον ἔχοντες πρόσωπον πρὸς πρόσωπον","t":"So milk is perfect food, since it is perfect and leads to the end that has no end. That is why the same milk and honey are promised in the rest as well. Rightly the Lord again promises milk to the righteous, so that the Word may be clearly shown to be both, the Alpha and the Omega, the beginning and the end [the Word being figuratively called milk]. Homer too, unwillingly, prophesies something of this kind when he calls the righteous among men “milk-drinkers.” The Scripture can also be understood in this way: “And I, brothers, could not speak to you as to spiritual people, but as to people of the flesh, as to infants in Christ,” so that “people of the flesh” may be understood as those recently instructed and still infants in Christ. For he called spiritual those who have already believed in the Holy Spirit, and fleshly those newly instructed and not yet purified, whom he rightly calls “still fleshly,” since, like the pagans, they still think the things of the flesh. “For where there is jealousy and strife among you, are you not fleshly and walking as mere men?” That is why he says, “I gave you milk to drink,” meaning, I poured into you the knowledge that nourishes from instruction to eternal life. And the word “I gave to drink” is a symbol of perfect partaking; for the perfect are said to drink, and infants to suck. “For my blood,” says the Lord, “is true drink.” When he said, “I gave you milk to drink,” did he not then hint at the perfect gladness in the Word, the milk, the knowledge of the truth? And what follows, “not solid food, for you were not yet able,” may hint at the clear revelation in the age to come, face to face, like solid food. “For now we see as in a mirror,” the same apostle says, “but then face to face.” So he added that too: “Indeed, even now you are not able, for you are still fleshly,” thinking the things of the flesh: desiring, loving, being jealous, raging, envying. Not because we are still in the flesh, as some have supposed; for with the flesh, having a face like the angels', we shall see the promise face to face."},"clement-paedagogus/1.6.37":{"o":"τὴν ἐπαγγελίαν ὀψόμεθα. πῶς δέ, εἰ ἐκείνη ὄντως ἐστὶν ἡ ἐπαγγελία μετὰ τὴν ἐνθένδε ἀπαλλαγήν, »ἣν ὀφθαλμὸς οὐκ εἶδεν οὐδὲ ἐπὶ νοῦν ἀνθρώπου [οὐκ] ἀνέβη,« εἰδέναι φασὶν οὐ πνεύματι ἐννενοηκότες, ἀλλὰ ἐκ μαθήσεως παρειληφότες »ὃ οὖς οὐκ ἤκουσέν ποτε« ἢ μόνον ἐκεῖνο τὸ ἐν τρίτῳ ἁρπασθὲν οὐρανῷ; ἀλλὰ κἀκεῖνο ἐχεμυθεῖν ἐκελεύετο τότε. εἰ δὲ ἀνθρωπίνη σοφία ἐστίν, ὅπερ ὑπολείπεται νοεῖν, ἡ μεγαλαυχία τῆς γνώσεως, ἄκουε τὸν νόμον τῆς γραφῆς· »μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ, ὁ δὲ καυχώμενος ἐν κυρίῳ καυχάσθω.« ἡμεῖς δὲ »θεοδίδακτοι« καὶ τῷ Χριστοῦ ὀνόματι καυχώμενοι. πῶς οὖν οὐ ταύτῃ νοεῖν τὸν ἀπόστολον ὑποληπτέον τὸ γάλα τῶν νηπίων, εἴ τε ποιμένες [ἐσ]μὲν οἱ τῶν ἐκκλησιῶν προηγούμενοι κατʼ εἰκόνα τοῦ ἀγαθοῦ ποιμένος, τὰ δὲ πρόβατα ἡμεῖς. μὴ οὐχὶ καὶ γάλα τῆς ποίμνης τὸν κύριον λέγοντα τὴν ἀκολουθίαν φυλάττειν ἀλληγοροῦντα; καὶ δὴ τὸ ῥητὸν αὖθις τῇ διανοίᾳ ἐφαρμοστέον· »γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα· οὔπω γὰρ ἐδύνασθε,« οὐκ ἄλλο τι παρὰ τὸ γάλα τὸ βρῶμα ὑπολαμβάνοντος, ταὐτὸν δὲ τῇ οὐσίᾳ· ὡσαύτως γὰρ καὶ ὁ λόγος ὁ αὐτὸς ἢ ἀνειμένος καὶ ἤπιος ὡς","t":"(… face to face.) But if that promise truly comes after our departure from here, “which eye has not seen, nor has it entered into the mind of man,” how do they claim to know, not having understood by the Spirit but having received it by learning, “what ear has never heard,” except that which was caught up to the third heaven? But even that he was commanded to keep silent about at the time. And if the boasting of knowledge is human wisdom, which is what remains to be understood, hear the law of Scripture: “Let not the wise man boast in his wisdom, and let not the strong man boast in his strength; but let him who boasts, boast in the Lord.” But we are “taught by God” and boast in the name of Christ. How, then, should we not suppose that the apostle understood the milk of infants in this way? And if those who lead the churches are shepherds in the image of the Good Shepherd, and we are the sheep, should we not suppose that the Lord, speaking allegorically, keeps to the sequence by calling himself the milk of the flock? And the saying is again to be fitted to the meaning: “I gave you milk to drink, not solid food; for you were not yet able,” not supposing that the solid food is something other than the milk, but the same in substance. For the same Word is either loosened and gentle like"},"clement-paedagogus/1.6.38":{"o":"γάλα ἢ πεπηγὼς καὶ συνεστραμμένος ὡς βρῶμα. οὐ μὴν ἀλλὰ καὶ τῇδε ἐκλαμβάνουσιν ἡμῖν γάλα νοεῖσθαι τὸ κήρυγμα δύναται τὸ ἐπὶ πλεῖστον κεχυμένον, βρῶμα δὲ ἡ πίστις εἰς θεμέλιον ἐκ κατηχήσεως συνεστραμμένη, ἣ δὴ στερεμνιωτέρα τῆς ἀκοῆς ὑπάρχουσα βρώματι ἀπεικάζεται, ἐν αὐτῇ σωματοποιουμένη τῇ ψυχῇ. τὴν τοιάνδε τροφὴν ἀλλαχόθι [δὲ] καὶ ὁ κύριος ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ ἑτέρως ἐξήνεγκεν διὰ συμβόλων »φάγεσθέ μου τὰς σάρκας« εἰπὼν »καὶ πίεσθέ μου τὸ αἷμα«, τὸ ἐναργὲς τῆς πίστεως καὶ τῆς ἐπαγγελίας τὸ βρώσιμον καὶ τὸ πότιμον ἀλληγορῶν· διʼ ὧν ἡ ἐκκλησία, καθάπερ ἄνθρωπος ἐκ πολλῶν συνεστηκυῖα μελῶν, ἄρδεταί τε καὶ αὔξεται συγκροτεῖταί τε καὶ συμπήγνυται ἐξ ἀμφοῖν, σώματος μὲν τῆς πίστεως, ψυχῆς δὲ τῆς ἐλπίδος, ὥσπερ καὶ ὁ κύριος ἐκ σαρκὸς καὶ αἵματος. τῷ γὰρ ὄντι αἷμα τῆς πίστεως ἡ ἐλπίς, ὑφʼ ἧς συνέχεται, καθάπερ ὑπὸ ψυχῆς, ἡ πίστις. διαπνευσάσης δὲ τῆς ἐλπίδος δίκην ἐκρυέντος αἵματος τὸ ζωτικὸν τῆς πίστεως ὑπεκλύεται.","t":"milk, or set and thickened like solid food. Moreover, taking it in this way, we may understand milk as the proclamation, poured out most widely, and solid food as faith, compacted by instruction into a foundation; faith, being more solid than hearing, is likened to food, being given body in the soul itself. The Lord also expressed this kind of food in another way, by symbols, in the Gospel according to John, when he said, “Eat my flesh and drink my blood,” speaking figuratively of the evident drink and food of faith and of the promise. By these the church, like a human being composed of many members, is watered and grows, is knit together and made firm from both: from the body, which is faith, and from the soul, which is hope; just as the Lord too is of flesh and blood. For hope is truly the blood of faith, by which faith is held together as by a soul; and when hope breathes its last, like blood that has drained away, the vital force of faith is dissolved."},"clement-paedagogus/1.6.39":{"o":"Εἰ δὲ ἄρα προσφιλονεικεῖν ἐθέλοιέν τινες τὰ πρῶτα μαθήματα τὸ γάλα μηνύειν λέγοντες, ὡσανεὶ πρώτας τροφάς, τὸ δὲ βρῶμα τὰς πνευματικὰς ἐπιγνώσεις, σφᾶς αὐτοὺς ἀνάγοντες εἰς γνῶσιν, ἴστωσαν, ὡς ἄρα στερεὰν τροφὴν τὸ βρῶμα λέγοντες καὶ σάρκα καὶ αἷμα τοῦ Ἰησοῦ ὑποφέρονται τῇ σφῶν αὐτῶν μεγαλαύχῳ σοφίᾳ ἐπὶ τὴν ἁπλότητα τὴν ἀληθῆ. πρωτόγονον γὰρ τὸ αἷμα εὑρίσκεται ἐν ἀνθρώπῳ, ὃ δή τινες οὐσίαν εἰπεῖν ψυχῆς τετολμήκασιν· τοῦτο δὴ τὸ αἷμα φυσικῇ τρεπόμενον πέψει, κυησάσης τῆς μητρός, φιλοστοργίᾳ συμπαθεῖ ἐξανθεῖ καὶ γηράσκει πρὸς τὸ ἄφοβον τοῦ παιδίου· καὶ ἔστι μὲν τῆς σαρκὸς ὑγρότερον τὸ αἷμα, οἷον ὑγρά τις οὖσα σάρξ, τοῦ δὲ αἵματος νοστιμώτερον τὸ γάλα καὶ λεπτομερέστερον. εἴτε γὰρ τὸ ἐπιχορηγούμενον αἷμα τῷ ἐμβρύῳ καὶ διὰ μητρῴου πρότερον ἐπιπεμπόμενον ὀμφαλοῦ εἴτε αὖ τὸ καταμήνιον αὐτό, ἀποκλεισθὲν τῆς οἰκείας φορᾶς, κατὰ φυσικὴν ἀνάχυσιν χωρεῖν κελεύεται πρὸς τοῦ παντρόφου καὶ γενεσιουργοῦ θεοῦ ἐπὶ τοὺς φλεγμαίνοντας ἤδη μαστοὺς καὶ ὑπὸ πνεύματος ἀλλοιούμενον θερμοῦ ποθεινὴ σκευάζεται τῷ νηπίῳ τροφή, αἷμα τὸ μεταβάλλον ἐστί. μάλιστα γὰρ πάντων μελῶν μαστοὶ συμπαθεῖς μήτρᾳ. ἐπὰν οὖν κατὰ τοὺς τόκους ἀποκοπὴν λάβῃ τὸ ἀγγεῖον, διʼ οὗ πρὸς τὸ ἔμβρυον τὸ αἷμα ἐφέρετο, μύσις μὲν γίνεται τοῦ πόρου, τὴν δὲ ὁρμὴν ἐπὶ τοὺς μαστοὺς τὸ αἷμα λαμβάνει καὶ πολλῆς τῆς ἐπιφορᾶς γενομένης διατείνονται καὶ μεταβάλλει τὸ αἷμα εἰς γάλα, ἀναλόγως τῇ ἐπὶ τῆς ἑλκώσεως εἰς πῦον τοῦ αἵματος μεταβολῇ· εἴτε αὖ ἀπὸ τῶν ἐν μαστοῖς παρακειμένων φλεβῶν ἀναστομουμένων κατὰ τὰς διατάσεις τῆς κυήσεως τὸ αἷμα μεταχεῖται εἰς τὰς φυσικὰς τῶν μαστῶν σήραγγας, τούτῳ δὲ ἀνακιρνάμενον τὸ ἀπὸ τῶν γειτνιωσῶν καταπεμπόμενον ἀρτηριῶν πνεῦμα, μενούσης ἔτι τῆς ὑποκειμένης ἀκεραίου τοῦ αἵματος οὐσίας, ἐκκυμαινόμενον λευκαίνεται καὶ τῇ τοιαύτῃ ἀνακοπῇ κατʼ ἐξαφρισμὸν μεταβάλλεται, παραπλήσιόν τι πεπονθὸς τῇ θαλάττῃ, ἣν δὴ κατὰ τὰς ἐμβολὰς τῶν πνευμάτων οἱ ποιηταί φασιν »ἀποπτύειν ἁλὸς ἄχνην«· πλὴν ἀλλὰ αἷμα ἔχει τὴν οὐσίαν.","t":"But if some want to argue further, saying that milk signifies the first lessons, as the first food, and solid food spiritual knowledge, raising themselves up to knowledge, let them know that when they call solid food meat and the flesh and blood of Jesus, they are brought down by their own boastful wisdom to the true simplicity. For blood is found to be the first thing formed in a human being, and some have even dared to call it the substance of the soul. This blood, changed by a natural digestion when the mother conceives, blooms and ages through sympathetic love, so that the child need not fear. Blood is more liquid than flesh, being a kind of liquid flesh; and milk is more nourishing than blood and finer in texture. For whether the blood supplied to the embryo, previously sent through the mother's navel, or the menstrual flow itself, shut off from its proper course, is commanded by God, who nourishes all and brings all to birth, to go by a natural diffusion to the breasts, now swelling, and, changed by warm air, is prepared as desirable food for the infant, it is the blood that is changed. For of all the members the breasts are in closest sympathy with the womb. So when, at birth, the vessel by which blood was carried to the embryo is cut off, its passage closes, and the blood takes its course toward the breasts; and when much of it flows there, they are distended and the blood is changed into milk, just as blood is changed into pus in an ulcer. Or again, the veins beside the breasts open when they are stretched in pregnancy, and the blood pours into the natural cavities of the breasts; mixed with the air sent down from the neighboring arteries, while the underlying substance of the blood remains intact, it foams and turns white, and by such agitation is changed into froth, much as the sea, which the poets say, when winds strike it, “spits out the foam of the brine.” But its substance remains blood."},"clement-paedagogus/1.6.40":{"o":"τούτῳ τῷ τρόπῳ καὶ οἱ ποταμοὶ ῥόθῳ φερόμενοι τῇ ἐμπεριλήψει τοῦ περικεχυμένου ἀέρος ξαινόμενοι ἀφρὸν μορμύρουσιν, καὶ τὸ ἐνστόμιον ἡμῶν ὑγρὸν τῷ πνεύματι ἐκλευκαίνεται. τίς οὖν ἡ ἀποκλήρωσις μὴ οὐχὶ καὶ τὸ αἷμα ἐπὶ τὸ φωτεινότατον καὶ λευκότατον ὑπὸ τοῦ πνεύματος τρέπεσθαι ὁμολογεῖν; πάσχει δὲ τὴν μεταβολὴν κατὰ ποιότητα, οὐ κατʼ οὐσίαν. ἀμέλει γοῦν οὐ τροφιμώτερον ἄλλο τι οὐδὲ μὴν γλυκύτερον ἀλλʼ οὐδὲ λευκότερον εὕροις ἂν γάλακτος.","t":"In this way rivers too, rushing along with a roar, are churned by the surrounding air they take in and seethe with foam; and the moisture in our mouths is whitened by breath. What objection, then, is there to admitting that blood too is changed by air to the brightest and whitest? It undergoes the change in quality, not in substance. Indeed, you could find nothing more nourishing than milk, nor sweeter, nor whiter."},"clement-paedagogus/1.6.41":{"o":"πάντῃ δὲ ἔοικεν τούτῳ ἡ πνευματικὴ τροφή, γλυκεῖα μὲν διὰ τὴν χάριν ὑπάρχουσα, τρόφιμος δὲ ὡς ζωή, λευκὴ δὲ ὡς ἡμέρα Χριστοῦ, καὶ τὸ αἷμα τοῦ λόγου πεφανέρωται ὡς γάλα. ταύτῃ τοίνυν περὶ τὴν ἀποκύησιν οἰκονομούμενον τῷ βρέφει τὸ γάλα χορηγεῖται, καὶ οἱ μαστοί, οἱ τέως τὸν ἄνδρα περιβλεπόμενοι ὀρθοί, ἤδη κατανεύουσι πρὸς τὸ παιδίον, τὴν ὑπὸ τῆς φύσεως πεπονημένην εὔληπτον παρέχειν διδασκόμενοι τροφὴν εἰς ἀνατροφὴν σωτηρίας· οὐ γὰρ ὡς αἱ πηγαὶ πλήρεις εἰσὶν οἱ μαστοὶ ἐπεισρέοντος ἑτοίμου γάλακτος, ἀλλὰ μεταβάλλοντες τὴν τροφὴν ἐν ἑαυτοῖς ἐργάζονται γάλα καὶ διαπνέουσιν. ἡ τροφὴ δὲ ἡ κατάλληλος αὕτη καὶ πρόσφορος νεοπαγεῖ καὶ νεοφυεῖ παιδίῳ πρὸς τοῦ θεοῦ τοῦ τροφέως καὶ πατρὸς τῶν γεννωμένων καὶ ἀναγεννωμένων πονουμένη, οἷον τὸ μάννα οὐρανόθεν ἐπερρέετο τοῖς παλαιοῖς Ἑβραίοις, ἡ τῶν ἀγγέλων ἐπουράνιος τροφή. ἀμέλει καὶ νῦν αἱ τίτθαι τὸ πρωτόχυτον τοῦ γάλακτος πόμα ὁμωνύμως ἐκείνῃ τῇ τροφῇ μάννα κεκλήκασιν. ἀλλʼ αἱ μὲν γυναῖκες αἱ κυοῦσαι μητέρες γενόμεναι πηγάζουσι γάλα· ὁ δὲ κύριος ὁ Χριστὸς τῆς παρθένου καρπὸς οὐκ ἐμακάρισεν τοὺς γυναικείους μαστοὺς οὐδὲ ἔκρινεν αὐτοὺς τροφεῖς, ἀλλὰ τοῦ φιλοστόργου καὶ φιλανθρώπου πατρὸς ἐπομβρήσαντος τὸν λόγον αὐτὸς ἤδη τροφὴ γέγονεν πνευματικὴ τοῖς σώφροσιν.","t":"The spiritual food is like it in every way: sweet through grace, nourishing as life, white as the day of Christ; and the blood of the Word has been shown to be like milk. In this way milk is provided at birth for the infant by God's plan; and the breasts, which until then stood upright looking toward the husband, now bend toward the child, taught to supply the easily digested food prepared by nature for the nurture of salvation. For the breasts are not full like springs, with milk ready-made flowing into them; they change the food within themselves, make milk, and send it out. This food, suited and fitting for the newly formed and newborn child, is prepared by God, the nourisher and Father of those born and born again, just as the manna flowed from heaven for the Hebrews of old, the heavenly food of angels. Indeed, even now nurses call the first-flowing drink of milk by the same name as that food, “manna.” But women who conceive and become mothers pour forth milk; the Lord Christ, the fruit of the Virgin, did not bless women's breasts nor judge them to be nourishers, but, since the loving and kind Father rained down the Word, he himself has become spiritual food for the self-controlled."},"clement-paedagogus/1.6.42":{"o":"Ὢ θαύματος μυστικοῦ· εἷς μὲν ὁ τῶν ὅλων πατήρ, εἷς δὲ καὶ ὁ τῶν ὅλων λόγος, καὶ τὸ πνεῦμα τὸ ἅγιον ἓν καὶ τὸ αὐτὸ πανταχοῦ, μία δὲ μόνη γίνεται μήτηρ παρθένος· ἐκκλησίαν ἐμοὶ φίλον αὐτὴν καλεῖν. γάλα οὐκ ἔσχεν ἡ μήτηρ αὕτη μόνη, ὅτι μόνη μὴ γέγονεν γυνή, παρθένος δὲ ἅμα καὶ μήτηρ ἐστίν, ἀκήρατος μὲν ὡς παρθένος, ἀγαπητικὴ δὲ ὡς μήτηρ, καὶ τὰ αὑτῆς παιδία προσκαλουμένη ἁγίῳ τιθηνεῖται γάλακτι, τῷ βρεφώδει λόγῳ. διὸ οὐκ ἔσχε γάλα, ὅτι γάλα ἦν * * τὸ παιδίον τοῦτο καλὸν καὶ οἰκεῖον, τὸ σῶμα τοῦ Χριστοῦ, τὴν νεολαίαν ὑποτροφὴν οὖσαν τῷ λόγῳ, ἣν αὐτὸς ἐκύησεν ὁ κύριος ὠδῖνι σαρκικῇ, ἣν αὐτὸς ἐσπαργάνωσεν ὁ κύριος αἵματι τιμίῳ. ὢ τῶν ἁγίων λοχευμάτων, ὢ τῶν ἁγίων σπαργάνων· ὁ λόγος τὰ πάντα τῷ νηπίῳ, καὶ πατὴρ καὶ μήτηρ καὶ παιδαγωγὸς καὶ τροφεύς. »φάγεσθέ μου«, φησί, »τὴν σάρκα καὶ πίεσθέ μου τὸ αἷμα.«","t":"O mystic wonder! One is the Father of all things, one also the Word of all things, and the Holy Spirit is one and the same everywhere; and there is one only virgin mother. I love to call her the church. This mother alone had no milk, because she alone did not become a woman; she is at once virgin and mother, undefiled as a virgin, loving as a mother. Calling her children to her, she nurses them with holy milk, the Word for infants. So she had no milk, because the milk was … this fair and familiar child, the body of Christ, the young people nourished by the Word, whom the Lord himself brought forth in the travail of the flesh, whom the Lord himself swaddled in his precious blood. O holy births! O holy swaddling clothes! The Word is everything to the infant: father and mother and instructor and nurse. “Eat my flesh,” he says, “and drink my blood.”"},"clement-paedagogus/1.6.43":{"o":"ταύτας ἡμῖν οἰκείας τροφὰς ὁ κύριος χορηγεῖ καὶ σάρκα ὀρέγει καὶ αἷμα ἐκχεῖ· καὶ οὐδὲν εἰς αὔξησιν τοῖς παιδίοις ἐνδεῖ. ὢ τοῦ παραδόξου μυστηρίου· ἀποδύσασθαι ἡμῖν τὴν παλαιὰν καὶ σαρκικὴν ἐγκελεύεται φθοράν, ὥσπερ καὶ τὴν παλαιὰν τροφήν, καινῆς δὲ ἄλλης τῆς Χριστοῦ διαίτης μεταλαμβάνοντας, ἐκεῖνον, εἰ δυνατόν, ἀναλαμβάνοντας ἐν ἑαυτοῖς ἀποτίθεσθαι καὶ τὸν σωτῆρα ἐνστερνίσασθαι, ἵνα καταργήσωμεν τῆς σαρκὸς ἡμῶν τὰ πάθη. ἀλλʼ οὐ ταύτῃ νοεῖν ἐθέλεις, κοινότερον δὲ ἴσως. ἄκουε καὶ ταύτῃ· σάρκα ἡμῖν τὸ πνεῦμα τὸ ἅγιον ἀλληγορεῖ, καὶ γὰρ ὑπʼ αὐτοῦ δεδημιούργηται ἡ σάρξ· αἷμα ἡμῖν τὸν λόγον αἰνίττεται, καὶ γὰρ ὡς αἷμα πλούσιον ὁ λόγος ἐπικέχυται τῷ βίῳ· ἡ κρᾶσις δὲ ἡ ἀμφοῖν ὁ κύριος, ἡ τροφὴ τῶν νηπίων· ὁ κύριος πνεῦμα καὶ λόγος. ἡ τροφή, τουτέστιν ὁ κύριος Ἰησοῦς, τουτέστιν ὁ λόγος τοῦ θεοῦ, πνεῦμα σαρκούμενον, ἁγιαζομένη σὰρξ οὐράνιος. ἡ τροφὴ τὸ γάλα τοῦ πατρός, ᾧ μόνῳ τιτθευόμεθα οἱ νήπιοι. αὐτὸς γοῦν ὁ »ἠγαπημένος« καὶ τροφεὺς ἡμῶν λόγος τὸ αὑτοῦ ὑπὲρ ἡμῶν ἐξέχεεν αἷμα, σῴζων τὴν ἀνθρωπότητα· διʼ οὗ πεπιστευκότες εἰς τὸν θεὸν ἐπὶ τὸν »λαθικηδέα μαζὸν« τοῦ πατρός, τὸν λόγον, καταφεύγομεν, ὃ δέ, ὡς ἔοικεν, μόνος ἡμῖν τοῖς νηπίοις τὸ γάλα τῆς ἀγάπης χορηγεῖ, καὶ οὗτοι ὡς ἀληθῶς","t":"These are the proper foods the Lord supplies to us: he holds out his flesh and pours out his blood, and nothing is lacking to the children for their growth. O paradoxical mystery! He commands us to strip off the old corruption of the flesh, as also the old food, and, partaking of another, new diet, that of Christ, to receive him, if possible, and store him up within ourselves, and to take the Savior into our breasts, so that we may put an end to the passions of our flesh. But you do not wish to understand it in this way, but perhaps more commonly. Hear it in this way too: the Holy Spirit is figuratively called flesh for us, for the flesh was fashioned by him; and blood points to the Word, for the Word has been poured out on our life like rich blood. The mingling of both is the Lord, the food of the infants: the Lord is Spirit and Word. The food, that is, the Lord Jesus, that is, the Word of God, Spirit made flesh, holy heavenly flesh. The food is the Father's milk, by which alone we infants are nursed. The “beloved” Word himself, our nourisher, poured out his own blood for us, saving humanity; through him, having believed in God, we flee to the “care-forgetting breast” of the Father, the Word; and he alone, it seems, supplies us infants with the milk of love; and truly"},"clement-paedagogus/1.6.44":{"o":"μακάριοι μόνοι, ὅσοι τοῦτον θηλάζουσι τὸν μαστόν. διὰ τοῦτό φησι καὶ ὁ Πέτρος· »ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ τὴν ὑπόκρισιν καὶ φθόνον καὶ καταλαλιάν, ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν, εἰ ἐγεύσασθε ὅτι χρηστὸς ὁ κύριος.« εἰ δὲ καὶ συνενδῴη τις αὐτοῖς ἄλλο τι εἶναι τὸ βρῶμα παρὰ τὸ γάλα, εἶτα πῶς οὐ περιπαρήσονται σφίσιν αὐτοῖς, οὐ κατανενοηκότες τὴν φύσιν; ἡ γάρ τοι τροφὴ χειμῶνος μὲν πυκνοῦντος τοῦ περιέχοντος καὶ πάροδον οὐ διδόντος ἐντὸς κατακλειομένῳ τῷ θερμῷ, ἑψομένη καὶ πεπτομένη, εἰς τὰς φλέβας ἐξαιματουμένη ἐκχωρεῖ· αἳ δὲ διαπνοῆς οὐ τυγχάνουσαι πεπληρωμέναι μάλιστα συντείνονται καὶ σφύζουσι· διὸ καὶ αἱ τίτθαι περιπληθεῖς τότε μάλιστα γίνονται τῷ γάλακτι. ἀποδέδεικται δὲ ἡμῖν μικρῷ πρόσθεν τὸ αἷμα εἰς γάλα ταῖς κυούσαις κατὰ μεταβολήν, οὐ κατʼ οὐσίαν χωρεῖν, ὥσπερ ἀμέλει καὶ αἱ τρίχες αἱ ξανθαὶ τοῖς γηρῶσιν εἰς πολιὰς μεταβάλλουσιν. θέρους δὲ ἔμπαλιν ἀραιότερον ὂν τὸ σῶμα τὴν τροφὴν εὐδιαφορητοτέραν παρέχει, καὶ ἥκιστα πλεονάζει τὸ γάλα, ἐπεὶ μηδὲ τὸ αἷμα· οὐδὲ γὰρ πᾶσα κατέχεται ἡ τροφή.","t":"blessed are those alone who suck this breast. That is why Peter says: “Putting away, then, all malice and all deceit and hypocrisy and envy and slander, like newborn babes long for the rational milk, that by it you may grow up to salvation, if you have tasted that the Lord is good.” And even if one were to grant them that solid food is something other than milk, how will they not be impaled on their own arguments, not having understood nature? For in winter, when the surrounding air is dense and gives no passage to the heat shut up inside, food is cooked and digested and passes into the veins as blood; and they, getting no outlet, become very full, and are distended and throb. That is why nurses are then especially full of milk. We showed a little earlier that in women who have given birth blood passes into milk by change, not in substance, just as the fair hair of the aged turns gray. In summer, on the other hand, the body, being more porous, lets the food pass off more easily, and there is least milk, since there is least blood; for not all the food is retained."},"clement-paedagogus/1.6.45":{"o":"εἰ τοίνυν ἡ μὲν κατεργασία τῆς τροφῆς ἐξαιματοῦται, τὸ δὲ αἷμα ἐκγαλακτοῦται, παρασκευὴ γίνεται τὸ αἷμα τοῦ γάλακτος ὡς σπέρμα ἀνθρώπου καὶ γίγαρτον ἀμπέλου. τῷ οὖν γάλακτι, τῇ κυριακῇ τροφῇ, εὐθὺς μὲν ἀποκυηθέντες τιθηνούμεθα, εὐθὺς δὲ ἀναγεννηθέντες τετιμήμεθα τῆς ἀναπαύσεως τὴν ἐλπίδα, τὴν ἄνω Ἱερουσαλήμ, εὐαγγελιζόμενοι, ἐν ᾗ μέλι καὶ γάλα ὀμβρεῖν ἀναγέγραπται, διὰ τῆς ἐνύλου καὶ τὴν ἁγίαν μνηστευόμενοι τροφήν. τὰ μὲν γὰρ βρώματα καταργεῖται, ᾗ φησιν ὁ ἀπόστολος αὐτός, ἡ δὲ διὰ γάλακτος τροφὴ εἰς οὐρανοὺς καθηγεῖται, πολίτας οὐρανῶν καὶ συγχορευτὰς ἀγγέλων ἀναθρεψαμένη. ἐπειδὴ δέ ἐστιν ὁ λόγος πηγὴ ζωῆς βρύουσα καὶ ποταμὸς εἴρηται ἐλαίου, εἰκότως ἀλληγορῶν ὁ Παῦλος καὶ γάλα αὐτὸν ὀνομάζων »ἐπότισα« ἐπιφέρει· πίνεται γὰρ ὁ λόγος, ἡ τροφὴ τῆς ἀληθείας. ἀμέλει καὶ τὸ ποτὸν ὑγρὰ καλεῖται τροφή. δυνατὸν δὲ τὸ αὐτὸ καὶ βρῶμα εἶναί πως ἔχον καὶ ποτόν, πρὸς ἄλλο καὶ ἄλλο νοούμενον, καθάπερ καὶ ὁ τυρὸς γάλακτός ἐστι πῆξις ἢ γάλα πεπηγός. οὐ γάρ μοι τῆς λεξιθηρίας μέλει τὰ νῦν, πλὴν ὅτι τὰς τροφὰς ἄμφω μία διακονεῖται οὐσία. ἀλλὰ καὶ τοῖς ὑποτιτθίοις παιδίοις ἀρκεῖ μόνον τὸ γάλα καὶ ποτὸν εἶναι καὶ τροφήν. »ἐγώ«, φησὶν ὁ κύριος, »βρῶσιν ἔχω φαγεῖν, ἣν ὑμεῖς οὐκ οἴδατε· ἐμὸν βρῶμά ἐστιν, ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με.«","t":"If, then, digested food turns to blood, and blood turns to milk, blood is the preparation for milk, as the seed is for a human being and the pip for a vine. With milk, then, the Lord's food, we are nursed as soon as we are born; and as soon as we are born again we have been honored with the hope of rest, being given the good news of the Jerusalem above, in which, it is written, honey and milk rain down; through material food we are betrothed to the holy food as well. For foods are done away with, as the apostle himself says; but the food that comes through milk leads the way to heaven, having reared citizens of heaven and fellow dancers with the angels. And since the Word is a gushing spring of life and is called a river of oil, Paul rightly, speaking figuratively and calling him milk, adds “I gave to drink”; for the Word, the food of truth, is drunk. Indeed, drink is called liquid food. The same thing can be both food and drink, in different respects, just as cheese is a curdling of milk, or curdled milk. I am not concerned now to chase words, except that one substance serves both kinds of food. And for children at the breast milk alone is enough, being both drink and food. “I have food to eat,” says the Lord, “which you do not know; my food is to do the will of him who sent me.”"},"clement-paedagogus/1.6.46":{"o":"ὁρᾶτε ἄλλο βρῶμα, ἀλληγορούμενον παραπλησίως γάλακτι, τὸ θέλημα τοῦ θεοῦ. ἀλλὰ καὶ τὴν συμπλήρωσιν τοῦ ἰδίου πάθους »ποτήριον« κέκληκεν καταχρηστικῶς, ὅτι ἐκπιεῖν καὶ ἐκτελέσαι μόνον ἐχρῆν αὐτό. οὕτως Χριστῷ μὲν ἡ τροφὴ τῆς πατρικῆς βουλῆς ἡ τελείωσις ἦν, ἡμῖν δὲ αὐτὸς ὁ Χριστὸς ἡ τροφὴ τοῖς νηπίοις, τοῖς ἀμέλγουσιν τὸν λόγον τῶν οὐρανῶν· ἐντεῦθεν τὸ ζητῆσαι μαστεῦσαι καλεῖται, ὅτι τοῖς ζητοῦσιν νηπίοις τὸν λόγον αἱ πατρικαὶ τῆς φιλανθρωπίας θηλαὶ χορηγοῦσι τὸ γάλα. ἔτι δὲ καὶ ἄρτον αὑτὸν οὐρανῶν ὁμολογεῖ ὁ λόγος. »οὐ γὰρ Μωσῆς«, φησίν, »ἔδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλʼ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν· ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστιν ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων καὶ ζωὴν διδοὺς τῷ κόσμῳ. καὶ ὁ ἄρτος, ὃν ἐγὼ δώσω, ἡ σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς.« ἐνταῦθα τὸ μυστικὸν τοῦ ἄρτου παρασημειωτέον, ὅτι σάρκα αὐτὸν λέγει καὶ ὡς ἀνισταμένην δῆθεν [διὰ πυρός], καθάπερ ἐκ φθορᾶς καὶ σπορᾶς ὁ πυρὸς ἀνίσταται, καὶ μέντοι διὰ πυρὸς συνισταμένην εἰς εὐφροσύνην ἐκκλησίας ὡς ἄρτον πεπτόμενον.","t":"You see another food, spoken of figuratively like milk: the will of God. He also called the completion of his own passion a “cup,” by extension of the word, because he had only to drink it and finish it. So for Christ the food was the fulfilling of the Father's will; but for us infants, who milk the Word of heaven, the food is Christ himself. That is why seeking is called mastheuein (from mastos, “breast”): because to the infants who seek the Word, the Father's breasts of love for humankind supply milk. Further, the Word also confesses himself to be the bread of heaven: “For it was not Moses,” he says, “who gave you the bread from heaven, but my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world. And the bread which I will give is my flesh, for the life of the world.” Here the mystery of the bread should be noted: he calls it flesh, as rising, supposedly [through fire], just as wheat rises from decay and sowing, and also as formed by fire for the joy of the church, like bread that is baked."},"clement-paedagogus/1.6.47":{"o":"Ἀλλὰ γὰρ αὖθις ἡμῖν σαφέστερον τοῦτο ἐν τῷ Περὶ ἀναστάσεως δηλωθήσεται. ἐπεὶ δὲ εἶπεν »καὶ ὁ ἄρτος, ὃν ἐγὼ δώσω, ἡ σάρξ μού ἐστιν«, σὰρξ δὲ αἵματι ἄρδεται, τὸ δὲ αἷμα οἶνος ἀλληγορεῖται, ἰστέον οὖν, ὅτι ὡς ἄρτος εἰς κρᾶμα καταθρυβεὶς τὸν οἶνον ἁρπάζει, τὸ δὲ ὑδατῶδες ἀπολείπει, οὕτως καὶ ἡ σὰρξ τοῦ κυρίου, ὁ ἄρτος τῶν οὐρανῶν, ἀναπίνει τὸ αἷμα, τοὺς οὐρανίους τῶν ἀνθρώπων εἰς ἀφθαρσίαν ἐκτρέφων, ἀπολείπων δὲ μόνας ἐκείνας εἰς φθορὰν τὰς σαρκικὰς ἐπιθυμίας. οὕτως πολλαχῶς ἀλληγορεῖται ὁ λόγος, καὶ βρῶμα καὶ σὰρξ καὶ τροφὴ καὶ ἄρτος καὶ αἷμα καὶ γάλα, ἃ πάντα ὁ κύριος εἰς ἀπόλαυσιν ἡμῶν τῶν εἰς αὐτὸν πεπιστευκότων. μὴ δὴ οὖν τις ξενιζέσθω λεγόντων ἡμῶν ἀλληγορεῖσθαι γάλα τὸ αἷμα τοῦ κυρίου· ἦ γὰρ οὐχὶ καὶ οἶνος ἀλληγορεῖται; »ὁ πλύνων«, φησίν, »ἐν οἴνῳ τὴν στολὴν αὐτοῦ καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ·« ἐν τῷ αἵματι τῷ αὐτοῦ κοσμήσειν λέγει τὸ σῶμα τοῦ λόγου, ὥσπερ ἀμέλει τῷ αὐτοῦ πνεύματι ἐκθρέψει τοὺς πεινῶντας τὸν λόγον. ὅτι δὲ τὸ αἷμα ὁ λόγος ἐστίν, μαρτυρεῖ τοῦ Ἄβελ τοῦ δικαίου τὸ αἷμα ἐντυγχάνον τῷ θεῷ· οὐ γὰρ τὸ αἷμα ἄν ποτε προήσεται φωνήν, μὴ οὐχὶ ὁ λόγος νοούμενος τὸ αἷμα· τύπος γὰρ ὁ δίκαιος ὁ παλαιὸς τοῦ νέου δικαίου καὶ τὸ αἷμα τὸ ἐντυγχάνον τὸ παλαιὸν ὑπερεντυγχάνει τοῦ αἵματος τοῦ νέου.","t":"But this will be shown more clearly in our work On the Resurrection. Since he said, “And the bread which I will give is my flesh,” and flesh is watered with blood, and blood is figuratively called wine, we must know that, as bread crumbled into a mixture of wine and water soaks up the wine and leaves the watery part, so the flesh of the Lord, the bread of heaven, drinks up the blood, nourishing to incorruption those of humankind who are heavenly, and leaving to corruption only the fleshly desires. So the Word is spoken of figuratively in many ways: as food, flesh, nourishment, bread, blood, and milk; the Lord is all these for the enjoyment of us who have believed in him. Let no one, then, be surprised that we say the Lord's blood is figuratively called milk. Is it not also figuratively called wine? “Washing his robe in wine,” it says, “and his garment in the blood of the grape.” He says that he will adorn the body of the Word with his own blood, just as he will nourish with his own Spirit those who hunger for the Word. And that the blood is the Word is witnessed by the blood of righteous Abel pleading with God; for the blood would never have uttered a voice unless it is understood as the Word. For the righteous man of old is a type of the new Righteous One, and the old blood that pleads, pleads on behalf of the new blood."},"clement-paedagogus/1.6.48":{"o":"φθέγγεται δὲ πρὸς τὸν θεὸν τὸ αἷμα, ὁ λόγος, ἐπεὶ λόγον ἐμήνυεν τὸν πεισόμενον. ἀλλὰ καὶ ἡ σὰρξ αὐτὴ καὶ τὸ ἐν αὐτῇ αἷμα τῷ γάλακτι, οἷον ἀντιπελαργούμενον, ἄρδεταί τε καὶ αὔξεται. καὶ δὴ καὶ ἡ διαμόρφωσις τοῦ συλληφθέντος τῷ τῆς ἐπὶ μῆνα καθάρσεως ὑπολελειμμένῳ καθαρῷ περιττώματι κιρναμένου τοῦ σπέρματος γίνεται· ἡ γὰρ ἐν τούτῳ δύναμις, θρομβοῦσα τοῦ αἵματος τὴν φύσιν, ὃν τρόπον ἡ πυτία συνίστησι τὸ γάλα, οὐσίαν ἐργάζεται μορφώσεως· εὐθαλεῖ γὰρ ἡ κρᾶσις, σφαλερὰ δὲ ἡ ἀκρότης εἰς ἀτεκνίαν. καὶ γὰρ αὐτῆς ἤδη τῆς γῆς ὑπὸ μὲν ἐπομβρίας κατακλυσθὲν ἀποσύρεται τὸ σπέρμα, διὰ δὲ αὐχμὸν νοτίδος ἀποξηραίνεται, κολλώδης δὲ ὁ χυμὸς ὢν συνέχει τὸ σπέρμα καὶ φύει. τινὲς δὲ καὶ τὸ σπέρμα τοῦ ζῴου ἀφρὸν εἶναι τοῦ αἵματος κατʼ οὐσίαν ὑποτίθενται, ὃ δὴ τῇ ἐμφύτῳ τοῦ ἄρρενος θέρμῃ παρὰ τὰς συμπλοκὰς ἐκταραχθὲν ἐκριπιζόμενον ἐξαφροῦται κἀν ταῖς σπερματίσιν παρατίθεται φλεψίν· ἐντεῦθεν γὰρ ὁ Ἀπολλωνιάτης Διογένης τὰ ἀφροδίσια κεκλῆσθαι βούλεται.","t":"The blood, the Word, speaks to God, since it signified the Word who was to suffer. And the flesh itself and the blood in it are watered and made to grow by milk, as if by a return of care. The formation of what is conceived also takes place when the seed is mixed with the pure residue left from the monthly cleansing; for the power in the seed, clotting the nature of the blood as rennet sets milk, produces the substance that is formed. For a right mixture flourishes, while an extreme brings the danger of barrenness. So too in the earth itself: seed flooded by heavy rain is washed away, and through drought it is dried up for lack of moisture; but sap, being sticky, holds the seed together and makes it grow. Some suppose that the seed of an animal is in substance the foam of the blood, which, stirred by the innate heat of the male in intercourse, is fanned into foam and deposited in the seminal veins; from this, Diogenes of Apollonia holds, sexual union is called aphrodisia (from aphros, “foam”)."},"clement-paedagogus/1.6.49":{"o":"Συμφανὲς τοίνυν ἐκ τούτων ἁπάντων αἷμα εἶναι τοῦ ἀνθρωπίνου σώματος τὴν οὐσίαν. καὶ δὴ καὶ τὸ κατὰ γαστρὸς τὸ μὲν πρῶτον ὑγροῦ ἐστι σύστασις γαλακτοειδής, ἔπειτα ἐξαιματουμένη σαρκοῦται ἡ σύστασις αὕτη, πηγνυμένη δὲ ἐν τῇ ὑστέρᾳ ὑπὸ τοῦ φυσικοῦ καὶ θερμοῦ πνεύματος, ὑφʼ οὗ διαπλάττεται τὸ ἔμβρυον, ζωογονεῖται. ἀλλὰ καὶ μετὰ τὴν ἀποκύησιν αὖθις ἐκτρέφεται τὸ παιδίον αἵματι τῷ αὐτῷ· αἵματος γὰρ φύσις τοῦ γάλακτος ἡ ῥύσις, καὶ πηγὴ τροφῆς τὸ γάλα, ᾧ δὴ καὶ γυνὴ δήλη τεκοῦσα ἀληθῶς καὶ μήτηρ, διʼ οὗ καὶ φίλτρον εὐνοίας προσλαμβάνει. διὰ τοῦτο ἄρα μυστικῶς τὸ ἐν τῷ ἀποστόλῳ ἅγιον πνεῦμα τῇ τοῦ κυρίου ἀποχρώμενον φωνῇ »γάλα ὑμᾶς ἐπότισα« λέγει. εἰ γὰρ ἀνεγεννήθημεν εἰς Χριστόν, ὁ ἀναγεννήσας ἡμᾶς ἐκτρέφει τῷ ἰδίῳ γάλακτι, τῷ λόγῳ· πᾶν γὰρ τὸ γεννῆσαν ἔοικεν εὐθὺς παρέχειν τῷ γεννωμένῳ τροφήν. καθάπερ δὲ ἡ ἀναγέννησις, ἀναλόγως οὕτως καὶ ἡ τροφὴ γέγονεν τῷ ἀνθρώπῳ πνευματική. πάντῃ τοίνυν ἡμεῖς τὰ πάντα Χριστῷ προσῳκειώμεθα, καὶ εἰς συγγένειαν διὰ τὸ αἷμα αὐτοῦ, ᾧ λυτρούμεθα, καὶ εἰς συμπάθειαν διὰ τὴν ἀνατροφὴν τὴν ἐκ τοῦ λόγου, καὶ εἰς ἀφθαρσίαν διὰ τὴν ἀγωγὴν τὴν αὐτοῦ· τὸ θρέψαι δʼ ἐν βροτοῖσι πολλάκις πλείω πορίζει φίλτρα τοῦ φῦσαι τέκνα.","t":"From all this it is plain that blood is the substance of the human body. Indeed, what is in the womb is at first a milk-like consistency of liquid; then this consistency becomes blood and turns into flesh; and, set in the womb by the natural and warm breath by which the embryo is shaped, it is brought to life. And after birth the child is nourished again by the same blood; for the flow of milk is of the nature of blood, and milk is the spring of nourishment, by which a woman is shown to have truly given birth and to be a mother, and by which she gains a charm of love. That is why, mystically, the Holy Spirit in the apostle, using the voice of the Lord, says, “I gave you milk to drink.” For if we have been born again into Christ, he who regenerated us nourishes us with his own milk, the Word; for everything that begets seems at once to supply food to what is begotten. And as the new birth is spiritual, so correspondingly the food of the human being has become spiritual. In every way, then, we have been united to Christ in all things: into kinship through his blood, by which we are redeemed; into sympathy through the nurture that comes from the Word; and into incorruption through his training. “Among mortals, rearing children often wins more love than begetting them.”"},"clement-paedagogus/1.6.50":{"o":"τὸ αὐτὸ ἄρα καὶ αἷμα καὶ γάλα τοῦ κυρίου πάθους καὶ διδασκαλίας σύμβολον. ἐφεῖται τοιγαροῦν ἡμῶν ἑκάστῳ τῶν νηπίων ἐγκαυχᾶσθαι τῷ κυρίῳ, ἐπιφθεγγομένοις πατρὸς δʼ ἐξ ἀγαθοῖο καὶ αἵματος εὔχομαι εἶναι. ὡς δʼ ἐξ αἵματος γάλα κατὰ μεταβολὴν γίνεται, ἤδη μὲν σαφές, οὐ μὴν ἀλλὰ καὶ ἐκ τῶν ποιμνίων ἔκ τε τῶν βουκολίων ἔξεστι μαθεῖν. τὰ γὰρ ζῷα ταῦτα τοῦ ἔτους κατὰ τὴν ὥραν, ἣν ἔαρ καλοῦμεν, ὑγροτέρου τοῦ περιέχοντος γεγονότος, ἀλλὰ καὶ τῆς πόας καὶ τῶν νομῶν εὐχύλων τὸ τηνικάδε οὐσῶν καὶ ἐνίκμων, αἵματος πίμπλαται πρότερον, ὡς ἐκ τῆς διατάσεως τῶν φλεβῶν, κυρτουμένων τῶν ἀγγείων, δείκνυται· ἐκ δὲ τοῦ αἵματος δαψιλέστερον χεῖται τὸ γάλα· θέρους δʼ ἔμπαλιν ὑπὸ τοῦ καύματος συγκαιόμενον καὶ ἀναξηραινόμενον ἵστησι τὴν μεταβολὴν τὸ αἷμα, καὶ ταύτῃ ἔλαττον ἀμέλγονται. ναὶ μὴν καὶ συγγένειάν τινα πρὸς τὸ ὕδωρ φυσικωτάτην ἔχει τὸ γάλα, καθάπερ ἀμέλει πρὸς τὴν πνευματικὴν τροφὴν τὸ λουτρὸν τὸ πνευματικόν· οἱ γοῦν ἐπιρροφοῦντες τῷ προειρημένῳ γάλακτι ψυχροῦ ὀλίγον ὕδατος ὠφελοῦνται παραχρῆμα· οὐ γὰρ ἀποξύνεσθαι τὸ γάλα ἐᾷ ἡ πρὸς τὸ ὕδωρ κοινωνία, οὐκ ἀντιπαθείᾳ τινί, προσπεπαινομένου δὲ προσπαθείᾳ. καὶ ἣν ὁ λόγος ἔχει πρὸς τὸ βάπτισμα κοινωνίαν, ταύτην ἔχει τὸ γάλα τὴν συναλλαγὴν πρὸς τὸ ὕδωρ.","t":"The same thing, then, blood and milk, is a symbol of the Lord's passion and teaching. So each of us infants may boast in the Lord, saying: “I claim to be of a good father's race and blood.” That milk comes from blood by change is already clear; but it can also be learned from the flocks and herds. For these animals, in the season of the year we call spring, when the air is moister, and the grass and pastures are then juicy and moist, first fill with blood, as is shown by the swelling of the veins, the vessels bulging; and from the blood the milk flows more abundantly. In summer, on the other hand, the blood, scorched and dried by the heat, stops the change, and so they give less milk. Indeed, milk has a most natural kinship with water, just as the spiritual washing has with the spiritual food. Those who sip a little cold water after drinking the milk just mentioned benefit at once; for its fellowship with water does not let the milk turn sour, not by any antipathy, but by sympathy, as it is further ripened. And the fellowship the Word has with baptism, milk has with water."},"clement-paedagogus/1.6.51":{"o":"δέχεται γὰρ μόνον τῶν ὑγρῶν τοῦτο καὶ τὴν πρὸς τὸ ὕδωρ μῖξιν ἐπὶ κάθαρσιν παραλαμβανόμενον καθάπερ τὸ βάπτισμα ἐπὶ ἀφέσει ἁμαρτιῶν. μίγνυται δὲ καὶ μέλιτι προσφυῶς καὶ τοῦτο ἐπὶ καθάρσει πάλιν μετὰ γλυκείας τῆς τροφῆς· μιγνύμενος γὰρ ὁ λόγος φιλανθρωπίᾳ ἰᾶταί τε ἅμα τὰ πάθη καὶ ἀνακαθαίρει τὰς ἁμαρτίας· καὶ τὸ »μέλιτος γλυκίων ῥέεν αὐδὴ« ἐπὶ τοῦ λόγου λελέχθαι μοι δοκεῖ, ὅς ἐστιν μέλι· καὶ πολλαχοῦ δὲ ἡ προφητεία »ὑπὲρ μέλι καὶ κηρίον« ἀνάγει. ναὶ μὴν ἔτι μίγνυται τὸ γάλα καὶ οἴνῳ τῷ γλυκεῖ, ἐπωφελὴς δὲ ἡ μῖξις, καθάπερ ἀνακιρναμένου τοῦ πάθους εἰς ἀφθαρσίαν· ἐξορροῦται γὰρ ὑπὸ τοῦ οἴνου τὸ γάλα καὶ σχίζεται, καὶ ὅτιπερ αὐτοῦ νόθον, τοῦτʼ ἀποχετεύεται. κατὰ τὰ αὐτὰ δὲ τῆς πίστεως ἡ κοινωνία ἡ πνευματικὴ πρὸς τὸν παθητὸν ἄνθρωπον, τὰς σαρκικὰς ἐπιθυμίας ἐξορροῦσα, εἰς ἀιδιότητα συστέλλει τὸν ἄνθρωπον, τοῖς θείοις ἀπαθανατίζουσα. [ἀλλ᾿] οἱ πολλοὶ δὲ καὶ τῷ λιπαρῷ τοῦ γάλακτος,","t":"For milk alone of liquids accepts mixture with water, and is taken for cleansing, as baptism is taken for the forgiveness of sins. It also mixes naturally with honey, and this again for cleansing, with sweet food; for the Word, mingled with love for humankind, at once heals the passions and cleanses away sins. And the words “From his tongue flowed speech sweeter than honey” seem to me to have been said of the Word, who is honey; and prophecy often exalts him “above honey and the honeycomb.” Milk also mixes with sweet wine, and the mixture is beneficial, as when suffering is blended into incorruption. For milk is curdled by wine and separates, and whatever in it is impure is drained off. In the same way the spiritual fellowship of faith with the human being subject to suffering, curdling out the fleshly desires, draws the human being together into eternity, making him immortal by divine things. Many people also use the fat of milk,"},"clement-paedagogus/1.6.52":{"o":"ὃ δὴ βούτυρον καλοῦσιν, καταχρῶνται εἰς λύχνον, τὸ πολυέλαιον τοῦ λόγου διʼ αἰνίγματος ἀριδήλου σαφηνίσαντες, ὡς μόνου τοῦδε ἐνδίκως καὶ τρέφοντος καὶ αὔξοντος καὶ φωτίζοντος τοὺς νηπίους. διὰ τοῦτο γὰρ καὶ ἡ γραφὴ περὶ τοῦ κυρίου λέγει »ἐψώμισεν αὐτοὺς γενήματα ἀγρῶν, ἐθήλασαν μέλι ἐκ πέτρας καὶ ἔλαιον ἐκ στερεᾶς πέτρας, βούτυρον βοῶν καὶ γάλα προβάτων μετὰ στέατος ἀρνῶν« καὶ τὰ ἐπὶ τούτοις ἔδωκεν αὐτοῖς· ἀλλὰ καὶ τὴν γέννησιν τοῦ παιδίου ὁ προφητεύων »βούτυρον« φησὶν »ἔδεται καὶ μέλι«. ἐμοὶ δὲ καὶ θαυμάζειν ἔπεισιν ὅπως σφᾶς τελείους τινὲς τολμῶσι καλεῖν καὶ γνωστικούς, ὑπὲρ τὸν ἀπόστολον φρονοῦντες, φυσιούμενοί τε καὶ φρυαττόμενοι, αὐτοῦ ὁμολογοῦντος τοῦ Παύλου περὶ ἑαυτοῦ· »οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήφθην ὑπὸ Χριστοῦ. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως ἐν Χριστῷ Ἰησοῦ.« καὶ τέλειον μὲν ἑαυτὸν ἡγεῖται, ὅτι ἀπήλλακται τοῦ προτέρου βίου, ἔχεται δὲ τοῦ κρείττονος, οὐχ ὡς ἐν γνώσει τέλειος, ἀλλʼ ὡς τοῦ τελείου ἐφιέμενος· διὸ καὶ ἐπιφέρει »ὅσοι οὖν τέλειοι, τοῦτο φρονοῦμεν«, τελείωσιν δηλονότι λέγων τὸ ἀποτετάχθαι ταῖς ἁμαρτίαις καὶ εἰς πίστιν τοῦ μόνου τελείου ἀναγεγεννῆσθαι, ἐκλαθομένους τῶν κατόπισθεν ἁμαρτιῶν.","t":"which they call butter, for their lamps, making plain by a clear riddle the abundant oil of the Word, since he alone rightly nourishes, increases, and enlightens the infants. That is why Scripture says of the Lord: “He fed them with the produce of the fields; they sucked honey from the rock and oil from the solid rock, butter of cattle and milk of sheep with the fat of lambs,” and the rest that he gave them. And the one who prophesies the birth of the Child says, “Butter and honey shall he eat.” I am amazed how some dare to call themselves perfect and “gnostics,” thinking themselves above the apostle, puffed up and snorting with pride, when Paul himself confesses about himself: “Not that I have already obtained it or am already perfect; but I press on to see if I may lay hold of that for which I was laid hold of by Christ. Brothers, I do not consider that I have laid hold of it yet; but one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call in Christ Jesus.” He considers himself perfect because he has been set free from his former life and holds to the better one, not as perfect in knowledge but as longing for the perfect. So he adds, “Let those of us who are perfect think this way,” clearly calling perfection the renouncing of sins and being born again to faith in the only Perfect One, forgetting our past sins."},"clement-paedagogus/1.7.53":{"o":"Ἐπεὶ τοίνυν ἀπεδείξαμεν παῖδας ἡμᾶς τοὺς πάντας ὑπὸ τῆς γραφῆς καλουμένους οὐ μόνον, ἀλλὰ καὶ τοὺς Χριστῷ κατηκολουθηκότας ἡμᾶς νηπίους ἀλληγορουμένους, μόνον δὲ εἶναι τέλειον τὸν πατέρα τῶν ὅλων (ἐν αὐτῷ γὰρ ὁ υἱὸς καὶ ἐν τῷ υἱῷ ὁ πατήρ), ὥρα ἡμῖν ἑπομένοις τῇ τάξει καὶ τὸν παιδαγωγὸν ἡμῶν εἰπεῖν ὅστις ἐστί. καλεῖται δὲ Ἰησοῦς. ἔσθʼ ὅτε οὖν ποιμένα ἑαυτὸν καλεῖ καὶ λέγει »ἐγώ εἰμι ὁ ποιμὴν ὁ καλός«, κατὰ μεταφορὰν ἀπὸ τῶν ποιμένων τῶν καθηγουμένων τοῖς προβάτοις ὁ καθηγούμενος τῶν παιδίων παιδαγωγὸς νοούμενος, ὁ τῶν νηπίων κηδεμονικὸς ποιμήν· ἁπλοῖ γὰρ οἱ νήπιοι ὡς πρόβατα ἀλληγορούμενοι· »καὶ γενήσονται«, φησίν, »οἱ πάντες μία ποίμνη καὶ εἷς ποιμήν.« παιδαγωγὸς οὖν εἰκότως ὁ λόγος ὁ τοὺς παῖδας ἡμᾶς εἰς σωτηρίαν ἄγων. ἐναργέστατα γοῦν ὁ λόγος περὶ ἑαυτοῦ διὰ Ὠσηὲ εἴρηκεν »ἐγὼ δὲ παιδευτὴς ὑμῶν εἰμι«. παιδαγωγία δὲ ἡ θεοσέβεια, μάθησις οὖσα θεοῦ θεραπείας καὶ παίδευσις εἰς ἐπίγνωσιν ἀληθείας ἀγωγή τε ὀρθὴ ἀνάγουσα εἰς οὐρανόν.","t":"Since, then, we have shown that Scripture calls all of us children, and also speaks figuratively of us who have followed Christ as infants, and that the Father of all alone is perfect (for the Son is in him and the Father in the Son), it is time, following our order, to say who our Instructor is. He is called Jesus. Sometimes he calls himself a shepherd and says, “I am the good shepherd,” by a metaphor from shepherds who lead sheep: he is understood as the Instructor who leads children, the shepherd who cares for infants; for infants, being simple, are figuratively called sheep. “And they shall all become,” he says, “one flock and one shepherd.” The Word, then, who leads us children to salvation, is rightly called the Instructor. Most clearly the Word has said of himself through Hosea, “I am your instructor.” And godliness is instruction, being the learning of the service of God and training for the knowledge of the truth, and right guidance leading up to heaven."},"clement-paedagogus/1.7.54":{"o":"Παιδαγωγία δὲ καλεῖται πολλαχῶς· καὶ γὰρ ἡ τοῦ ἀγομένου καὶ μανθάνοντος, καὶ ἡ τοῦ ἄγοντος καὶ διδάσκοντος, καὶ αὐτὴ τρίτον ἡ ἀγωγή, καὶ τὰ διδασκόμενα τέταρτον, οἷον αἱ ἐντολαί. ἔστι δὲ ἡ κατὰ τὸν θεὸν παιδαγωγία κατευθυσμὸς ἀληθείας εἰς ἐποπτείαν θεοῦ καὶ πράξεων ἁγίων ὑποτύπωσις ἐν αἰωνίῳ διαμονῇ. ὥσπερ οὖν κατευθύνει τὴν φάλαγγα ὁ στρατηγὸς τῆς σωτηρίας τῶν μισθοφόρων προμηθούμενος, καὶ ὡς ὁ κυβερνήτης οἰακίζει τὸ σκάφος σῴζειν προαιρούμενος τοὺς ἐμπλέοντας, οὕτως καὶ ὁ παιδαγωγὸς ἄγει τοὺς παῖδας ἐπὶ τὴν σωτήριον δίαιταν τῆς ἡμῶν αὐτῶν ἕνεκεν κηδεμονίας· καὶ καθόλου ὁπόσα ἂν παρὰ τοῦ θεοῦ εὐλόγως αἰτήσαιμεν ἡμῖν γενέσθαι, ταῦτα πειθομένοις τῷ παιδαγωγῷ περιέσται. ὅνπερ οὖν τρόπον ὁ κυβερνήτης οὐκ αἰεὶ τοῖς ἀνέμοις ὑπείκει, ἀντίπρῳρος δὲ ἔσθʼ ὅτε ὅλαις ἀνθίσταται καταιγίσιν, οὕτως ὁ παιδαγωγὸς οὐχὶ τοῖς ἐν τῷ κόσμῳ τῷδε καταπνέουσιν ἀνέμοις ὑπείκει ποτὲ οὐδὲ ἐπιτρέπει αὐτοῖς τὸ παιδίον, ὥσπερ σκάφος, εἰς θηριώδη καὶ ἀσελγῆ προσρῆξαι δίαιταν, μόνῳ δὲ ἄρα τῷ ἀληθείας πνεύματι ἔπουρος ἀρθεὶς ἀντέχεται μάλα ἐρρωμένως τῶν οἰάκων τοῦ παιδός, τῶν ὤτων λέγω, ἕως ἂν ἀβλαβὲς καθορμίσῃ τὸ παιδίον εἰς τὸν λιμένα τῶν οὐρανῶν· τὸ μὲν γὰρ πάτριον καλούμενον παρʼ ἀνθρώποις ἔθος ὅσον οὐδέπω","t":"“Instruction” is used in many senses: for the one who is led and learns, for the one who leads and teaches, third for the guidance itself, and fourth for what is taught, such as the commandments. The instruction that is according to God is the right direction of truth to the contemplation of God, and a pattern of holy actions in eternal perseverance. As the general directs the phalanx, taking thought for the safety of his soldiers, and as the pilot steers the ship, choosing to save those on board, so the Instructor leads the children to a saving way of life, out of care for us; and in general, whatever we might reasonably ask God to grant us will be ours if we obey the Instructor. As the pilot does not always yield to the winds, but sometimes turns his bow into them and resists whole storms, so the Instructor never yields to the winds that blow in this world, nor lets the child, like a ship, be dashed against a beastly and licentious way of life; but, borne along by the favoring wind of the Spirit of truth alone, he holds very firmly to the child's rudders, I mean his ears, until he brings the child safely to anchor in the harbor of heaven. For what people call ancestral custom"},"clement-paedagogus/1.7.55":{"o":"παρέρχεται, ἡ δὲ ἀγωγὴ ἡ θεία κτῆμά ἐστιν εἰς ἀεὶ παραμένον. Ἀχιλλέως μὲν οὖν παιδαγωγὸν τὸν Φοίνικά φασι γεγονέναι καὶ τῶν Κροίσου παίδων Ἄδραστον, Ἀλεξάνδρου δὲ Λεωνίδην καὶ Φιλίππου Ναυσίθοον. ἀλλʼ ὃ μὲν γυναικομανής, ὁ Φοῖνιξ, ἦν, ὃ δὲ φυγάς, ὁ Ἄδραστος, ἦν, Λεωνίδης δὲ οὐ περιεῖλεν τὸν τῦφον τοῦ Μακεδόνος οὐδὲ Ναυσίθοος μεθύοντα τὸν ἐκ Πέλλης ἰάσατο· Ἀλκιβιάδου δὲ τὴν πορνείαν ὁ Θρᾷξ ἐπισχεῖν οὐκ ἴσχυσεν Ζώπυρος, ἀλλʼ ὠνητὸν ἀνδράποδον ὁ Ζώπυρος ἦν, καὶ τῶν Θεμιστοκλέους παίδων ὁ παιδαγωγὸς Σίκιννος οἰκέτης ῥᾴθυμος ἦν· ὀρχεῖσθαί φασιν αὐτὸν καὶ σικιννίζειν εὑρηκέναι. οὐκ ἔλαθον ἡμᾶς οἱ παρὰ Πέρσαις βασίλειοι καλούμενοι παιδαγωγοί, οὓς τέτταρας τὸν ἀριθμὸν ἀριστίνδην ἐκλέγοντες ἐκ πάντων Περσῶν οἱ βασιλεῖς Περσῶν τοῖς σφῶν αὐτῶν ἐφίστων παισίν· ἀλλὰ τοξεύειν μόνον οἱ παῖδες αὐτοῖς μανθάνουσιν, ἡβήσαντες δὲ ἀδελφαῖς καὶ μητράσιν καὶ γυναιξὶν γαμεταῖς τε ἅμα καὶ παλλακίσιν ἀναρίθμοις ἐπιμίσγονται, καθάπερ οἱ κάπροι εἰς συνουσίαν ἠσκημένοι.","t":"is all but passing away, but divine guidance is a possession that remains forever. They say that Phoenix was the tutor of Achilles, Adrastus of the sons of Croesus, Leonidas of Alexander, and Nausithous of Philip. But Phoenix was mad for women, Adrastus was an exile; Leonidas did not remove the Macedonian's arrogance, nor did Nausithous cure the man from Pella of drunkenness. The Thracian Zopyrus could not restrain the sexual immorality of Alcibiades; but Zopyrus was a bought slave. And Sicinnus, the tutor of Themistocles's children, was a lazy servant; they say he invented dancing, and the sikinnis dance. We are not unaware of the so-called royal tutors among the Persians: the Persian kings chose four of them, the best from all the Persians, and set them over their own sons. But the boys learned from them only to shoot the bow; and when they came of age they had intercourse with sisters and mothers, with wedded wives and countless concubines at once, like boars trained for mating."},"clement-paedagogus/1.7.56":{"o":"ὁ δὲ ἡμέτερος παιδαγωγὸς ἅγιος θεὸς Ἰησοῦς, ὁ πάσης τῆς ἀνθρωπότητος καθηγεμὼν λόγος, αὐτὸς ὁ φιλάνθρωπος θεός ἐστι παιδαγωγός. λέγει δέ που διὰ τῆς ᾠδῆς τὸ πνεῦμα τὸ ἅγιον εἰς αὐτόν· »αὐτάρκησεν τὸν λαὸν ἐν τῇ ἐρήμῳ, ἐν δίψει καύματος, ἐν ἀνύδρῳ· ἐκύκλωσεν αὐτὸν καὶ ἐπαίδευσεν αὐτὸν καὶ διεφύλαξεν ὡς κόρην ὀφθαλμοῦ. ὡς ἀετὸς σκεπάσαι νοσσιὰν αὐτοῦ καὶ ἐπὶ τοῖς νεοσσοῖς αὐτοῦ ἐπεπόθησεν. διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτοὺς καὶ ἀνέλαβεν αὐτοὺς ἐπὶ τῶν μεταφρένων αὐτοῦ· κύριος μόνος ἦγεν αὐτοὺς καὶ οὐκ ἦν μετʼ αὐτῶν θεὸς ἀλλότριος.« σαφῶς, οἶμαι, τὸν παιδαγωγὸν ἐνδείκνυται ἡ γραφὴ τὴν ἀγωγὴν αὐτοῦ διηγουμένη. πάλιν δὲ ὅταν λέγῃ διὰ τοῦ ἰδίου προσώπου, ἑαυτὸν ὁμολογεῖ παιδαγωγόν· »ἐγὼ κύριος ὁ θεός σου, ὁ ἐξαγαγών σε ἐκ γῆς Αἰγύπτου.« τίς οὖν ἔχει ἐξουσίαν τοῦ ἄγειν εἴσω τε καὶ ἔξω; οὐχὶ ὁ παιδαγωγός; οὗτος »ὤφθη τῷ Ἀβραὰμ καὶ εἶπεν αὐτῷ· ἐγώ εἰμι ὁ θεός σου· εὐαρέστει ἐνώπιόν μου.« τοῦτον δὲ παιδαγωγικώτατα ὑποκατασκευάζει παῖδα πιστόν, »καὶ γίνου« φήσας »ἄμεμπτος· καὶ θήσω τὴν διαθήκην μου ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον σοῦ καὶ τοῦ σπέρματός σου«. φιλίας ἐνταῦθα ἐπιστατικῆς ἐστι κοινωνία. τοῦ δὲ Ἰακὼβ ἐναργέστατα παιδαγωγὸς εἶναι φαίνεται. λέγει γοῦν αὐτῷ· »ἰδοὺ ἐγὼ μετὰ σοῦ, διαφυλάσσων σε ἐν τῇ ὁδῷ πάσῃ, οὗ ἂν πορευθῇς· καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μή σε ἐγκαταλείπω ἕως τοῦ ποιῆσαί με ὅσα ἐλάλησά σοι.« τούτῳ δὲ καὶ συμπαλαίειν λέγεται. »ὑπελείφθη δέ«, φησίν, »Ἰακὼβ μόνος, καὶ ἐπάλαιεν μετʼ αὐτοῦ ἄνθρωπος«, ὁ παιδαγωγός, »μέχρι πρωί.«","t":"But our Instructor is the holy God Jesus, the Word, the guide of all humanity; the loving God himself is Instructor. Somewhere in the song the Holy Spirit says of him: “He sufficed for the people in the wilderness, in the thirst of heat, in a waterless place; he encircled him and instructed him, and guarded him as the apple of his eye. As an eagle to shelter its nest, and it yearned over its young; spreading out its wings, it received them and took them up on its back. The Lord alone led them, and there was no foreign god with them.” Clearly, I think, Scripture points to the Instructor in describing his guidance. Again, when he speaks in his own person, he confesses himself to be Instructor: “I am the Lord your God, who brought you out of the land of Egypt.” Who, then, has authority to lead in and out? Is it not the Instructor? He “appeared to Abraham and said to him: I am your God; be well-pleasing before me.” And most like an instructor he prepares him to be a faithful child, saying, “and be blameless; and I will set my covenant between me and you and your seed.” Here there is a fellowship of guiding friendship. Of Jacob he appears most clearly to be the instructor. He says to him: “Behold, I am with you, guarding you in every way you go; and I will bring you back to this land, for I will not leave you until I have done all that I have spoken to you.” He is also said to wrestle with him: “Jacob was left alone,” it says, “and a man,” the Instructor, “wrestled with him until morning.”"},"clement-paedagogus/1.7.57":{"o":"οὗτος ἦν ὁ ἄνθρωπος ὁ ἄγων καὶ φέρων, ὁ συγγυμναζόμενος καὶ ἀλείφων κατὰ τοῦ πονηροῦ τὸν ἀσκητὴν Ἰακώβ. ὅτι δὲ ὁ λόγος ἦν ὁ ἀλείπτης ἅμα τῷ Ἰακὼβ καὶ παιδαγωγὸς τῆς ἀνθρωπότητος, »ἠρώτησεν«, φησίν, »αὐτὸν καὶ εἶπεν αὐτῷ· ἀνάγγειλόν μοι τί τὸ ὄνομά σου. καὶ εἶπεν· ἵνα τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου;« ἐτήρει γὰρ τὸ ὄνομα τὸ καινὸν τῷ νέῳ λαῷ τῷ νηπίῳ· ἔτι δὲ ἀνωνόμαστος ἦν ὁ θεὸς ὁ κύριος, μηδέπω γεγενημένος ἄνθρωπος. πλὴν ἀλλὰ »ὁ Ἰακὼβ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου Εἶδος θεοῦ· εἶδον γάρ«, φησί, »θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή.« πρόσωπον δὲ τοῦ θεοῦ ὁ λόγος, ᾧ φωτίζεται ὁ θεὸς καὶ γνωρίζεται. τότε καὶ Ἰσραὴλ ἐπωνόμασται, ὅτε εἶδεν τὸν θεὸν τὸν κύριον. οὗτός ἐστιν ὁ θεός, ὁ λόγος, ὁ παιδαγωγός, ὁ φήσας αὐτῷ πάλιν ὕστερον »μὴ φοβοῦ καταβῆναι εἰς Αἴγυπτον«. ὅρα πῶς μὲν ἕπεται τῷ δικαίῳ ὁ παιδαγωγός, ὅπως δὲ καὶ ἀλείφει τὸν ἀσκητήν, πτερνίζειν διδάσκων τὸν ἀνταγωνιστήν. αὐτὸς γοῦν οὗτος καὶ τὸν Μωσέα διδάσκει παιδαγωγεῖν· λέγει γὰρ ὁ κύριος· »εἴ τις ἡμάρτηκεν ἐνώπιόν μου, ἐξαλείφω αὐτὸν ἐκ τῆς βίβλου μου.","t":"This was the man who led and carried, who trained with the athlete Jacob and anointed him against the evil one. That the Word was Jacob's trainer and the Instructor of humanity, it says: “He asked him and said to him, Tell me what your name is. And he said, Why do you ask my name?” For he was keeping the new name for the new, infant people; and the Lord God was still unnamed, not yet having become man. Yet “Jacob called the name of that place the Form of God: for I have seen God,” he says, “face to face, and my soul was saved.” The face of God is the Word, by whom God is made visible and known. Then too he was named Israel, when he saw the Lord God. This is God, the Word, the Instructor, who said to him again later, “Do not be afraid to go down into Egypt.” See how the Instructor accompanies the righteous man, and how he anoints the athlete, teaching him to trip up his opponent. This same one teaches Moses to instruct. For the Lord says: “If anyone has sinned before me, I will blot him out of my book."},"clement-paedagogus/1.7.58":{"o":"νυνὶ δὲ βάδιζε καὶ ὁδήγησον τὸν λαὸν τοῦτον εἰς τὸν τόπον, ὃν εἶπά σοι.« ἐνταῦθα διδάσκαλός ἐστι παιδαγωγίας· καὶ γὰρ ἦν ὡς ἀληθῶς διὰ μὲν Μωσέως παιδαγωγὸς ὁ κύριος τοῦ λαοῦ τοῦ παλαιοῦ, διʼ αὐτοῦ δὲ τοῦ νέου καθηγεμὼν λαοῦ, πρόσωπον πρὸς πρόσωπον. »ἰδού«, γάρ φησι τῷ Μωσεῖ, »ὁ ἄγγελός μου προπορεύεταί σου«, τὴν εὐαγγέλιον καὶ ἡγεμόνιον ἐπιστήσας τοῦ λόγου δύναμιν· τὸ δὲ ἀξίωμα τὸ κυριακὸν φυλάττων »ᾗ δʼ ἂν ἡμέρᾳ ἐπισκέπτωμαι,« φησίν, »ἐπάξω ἐπʼ αὐτοὺς τὴν ἁμαρτίαν αὐτῶν«, τουτέστιν, ᾗ δʼ ἂν ἡμέρᾳ κριτὴς καθεσθῶ, ἀποδώσω τῶν ἁμαρτιῶν αὐτῶν τὰ ἀντάξια· ὁ γὰρ αὐτὸς παιδαγωγὸς καὶ κριτὴς τοὺς παρακούσαντας αὐτοῦ δικάζει, τὸ δὲ ἁμάρτημα αὐτῶν οὐ παρασιωπᾷ ὁ φιλάνθρωπος λόγος, ἐλέγχει δέ, ἵνα μετανοήσωσιν· »θέλει γὰρ ὁ κύριος τὴν μετάνοιαν τοῦ ἁμαρτωλοῦ μᾶλλον ἢ τὸν θάνατον.« ἡμεῖς δὲ τὰς ἄλλων ἁμαρτίας ὡς νήπιοι διʼ ἀκοῆς παραδεξάμενοι φόβῳ τῆς ἀπειλῆς τοῦ μὴ τὰ ὅμοια παθεῖν ἀποσχώμεθα τῶν ἴσων πλημμελημάτων. τί οὖν ἦν ὃ ἥμαρτον; »ὅτι ἐν τῷ θυμῷ αὐτῶν ἀπέκτειναν ἀνθρώπους καὶ ἐν τῇ ἐπιθυμίᾳ αὐτῶν ἐνευροκόπησαν ταῦρον· ἐπικατάρατος ὁ θυμὸς αὐτῶν.« Τίς ἂν οὖν τούτου μᾶλλον ἡμᾶς φιλανθρωπότερον παιδεύσαι;","t":"But now go, and lead this people to the place of which I told you.” Here he is a teacher of instruction. For truly the Lord was, through Moses, the Instructor of the old people, and through himself the guide of the new people, face to face. “Behold,” he says to Moses, “my angel goes before you,” setting over them the power of the Word as bearer of good news and guide; but keeping the Lord's own dignity, he says, “On the day I visit, I will bring their sin upon them,” that is, on the day I sit as judge I will repay what their sins deserve. For the same one is Instructor and Judge, and he judges those who disobey him; the loving Word does not pass over their sin in silence, but convicts it, so that they may repent. “For the Lord wills the repentance of the sinner rather than his death.” And let us, as infants, hearing of the sins of others, keep from similar offenses for fear of the threat, lest we suffer the same. What, then, was their sin? “That in their anger they killed men, and in their desire they hamstrung a bull; cursed be their anger.” Who, then, could train us more lovingly than he?"},"clement-paedagogus/1.7.59":{"o":"τὸ μὲν οὖν πρότερον τῷ πρεσβυτέρῳ λαῷ πρεσβυτέρα διαθήκη ἦν καὶ νόμος ἐπαιδαγώγει τὸν λαὸν μετὰ φόβου καὶ λόγος ἄγγελος ἦν, καινῷ δὲ καὶ νέῳ λαῷ καινὴ καὶ νέα διαθήκη δεδώρηται καὶ ὁ λόγος σὰρξ γεγένηται καὶ ὁ φόβος εἰς ἀγάπην μετατέτραπται καὶ ὁ μυστικὸς ἐκεῖνος ἄγγελος Ἰησοῦς τίκτεται. ὁ γὰρ αὐτὸς οὗτος παιδαγωγὸς τότε μὲν »φοβηθήσῃ κύριον τὸν θεὸν« ἔλεγεν, ἡμῖν δὲ »ἀγαπήσεις κύριον τὸν θεόν σου« παρῄνεσεν. διὰ τοῦτο καὶ ἐντέλλεται ἡμῖν »παύσασθε ἀπὸ τῶν ἔργων ὑμῶν«, τῶν παλαιῶν ἁμαρτιῶν, »μάθετε καλὸν ποιεῖν· ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν· ἠγάπησας δικαιοσύνην, ἐμίσησας ἀνομίαν.« αὕτη μου ἡ νέα διαθήκη παλαιῷ κεχαραγμένη γράμματι. οὐκ ἄρα ἡ νεότης τοῦ λόγου ὀνειδιστέα. ἀλλὰ καὶ ἐν τῷ Ἱερεμίᾳ ὁ κύριος λέγει· »μὴ λέγε ὅτι νεώτερός εἰμι· πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε.« ταῦτα δύναται πρὸς ἡμᾶς ἡ προφητεία αἰνίττεσθαι τοὺς πρὸ καταβολῆς κόσμου εἰς πίστιν ἐγνωσμένους θεῷ, νυνὶ δὲ νηπίους διὰ τὴν ἔναγχος πεπληρωμένην βούλησιν τοῦ θεοῦ, καθὸ εἰς κλῆσιν καὶ σωτηρίαν νεογνοὶ","t":"Formerly, then, the older people had an older covenant, and the law instructed the people with fear, and the Word was an angel; but to the fresh and new people a fresh and new covenant has been given, the Word has become flesh, fear has been turned into love, and that mystic angel, Jesus, is born. For this same Instructor then said, “You shall fear the Lord your God,” but to us he has urged, “You shall love the Lord your God.” That is why he also commands us, “Cease from your deeds,” your old sins; “learn to do good; turn away from evil and do good; you have loved righteousness and hated lawlessness.” This is my new covenant, engraved in the old letter. The newness of the Word, then, is not to be reproached. In Jeremiah too the Lord says: “Do not say, I am too young; before I formed you in the womb I knew you, and before you came out of the womb I sanctified you.” The prophecy can hint at us here, who before the foundation of the world were known to God for faith, and now are infants because of God's will recently fulfilled, since we are newborn to the call and to salvation."},"clement-paedagogus/1.7.60":{"o":"γεγόναμεν. διὸ καὶ ἐπιφέρει »προφήτην εἰς ἔθνη τέθεικά σε«, προφητεῦσαι λέγων αὐτὸν δεῖν μηδὲ ὄνειδος εἶναι δοκεῖν τοῦ νεωτέρου τὴν προσηγορίαν τοῖς νηπίοις καλουμένοις. ὁ δὲ νόμος χάρις ἐστὶν παλαιὰ διὰ Μωσέως ὑπὸ τοῦ λόγου δοθεῖσα. διὸ καὶ φησιν ἡ γραφή· »ὁ νόμος διὰ Μωσέως ἐδόθη« (οὐχὶ ὑπὸ Μωσέως, ἀλλὰ ὑπὸ μὲν τοῦ λόγου, διὰ Μωσέως δὲ τοῦ θεράποντος αὐτοῦ· διὸ καὶ πρόσκαιρος ἐγένετο), »ἡ δὲ ἀίδιος χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.« ὁρᾶτε τὰς λέξεις τῆς γραφῆς· ἐπὶ μὲν τοῦ νόμου »ἐδόθη« φησὶ μόνον, »ἡ δὲ ἀλήθεια«, χάρις οὖσα τοῦ πατρός, ἔργον ἐστὶ τοῦ λόγου αἰώνιον καὶ οὐκέτι δίδοσθαι λέγεται, ἀλλὰ »διὰ Ἰησοῦ γίνεσθαι, οὗ χωρὶς ἐγένετο οὐδὲ ἕν«. αὐτίκα γοῦν ὁ Μωσῆς, τῷ τελείῳ προφητικῶς παραχωρῶν παιδαγωγῷ τῷ λόγῳ, καὶ τὸ ὄνομα καὶ τὴν παιδαγωγίαν προθεσπίζει καὶ τῷ λαῷ παρατίθεται τὸν παιδαγωγόν, ἐντολὰς ὑπακοῆς ἐγχειρίσας· »προφήτην ὑμῖν ἀναστήσει«, φησίν, »ὁ θεὸς ὡς ἐμὲ ἐκ τῶν ἀδελφῶν ὑμῶν«, τὸν Ἰησοῦν τὸν τοῦ Ναυῆ, αἰνιττόμενος τὸν Ἰησοῦν τὸν τοῦ θεοῦ υἱόν· σκιαγραφία γὰρ ἦν τοῦ κυρίου τὸ ὄνομα τὸ Ἰησοῦ προκηρυσσόμενον ἐν νόμῳ. ἐπιφέρει γοῦν, τὸ λυσιτελὲς τῷ λαῷ συμβουλεύων, »αὐτοῦ ἀκούσεσθε« λέγων, »καὶ ὁ ἄνθρωπος, ὃς ἂν μὴ ἀκούσῃ τοῦ προφήτου τούτου, τούτῳ ἀπειλεῖ«.","t":"So he adds, “I have appointed you a prophet to the nations,” saying that he must prophesy, and that the name of “youth” should not seem a reproach to those called infants. The law is an old grace given by the Word through Moses. That is why Scripture says, “The law was given through Moses” (not by Moses, but by the Word through Moses his servant; that is why it was temporary), “but eternal grace and truth came through Jesus Christ.” See the words of Scripture: of the law it says only “was given”; but “the truth,” being the grace of the Father, is the eternal work of the Word, and is no longer said to be given, but “to come through Jesus, without whom not one thing came to be.” So Moses, prophetically yielding place to the perfect Instructor, the Word, foretells both the name and the instruction, and commends the Instructor to the people, handing over commandments of obedience: “God will raise up for you a prophet like me from among your brothers,” he says, speaking of Jesus the son of Nun, but hinting at Jesus the Son of God; for the name Jesus, proclaimed beforehand in the law, was a sketch of the Lord. So he adds, counseling what is profitable for the people, “You shall hear him,” and “the man who does not hear this prophet,” him he threatens."},"clement-paedagogus/1.7.61":{"o":"τοιοῦτον ἡμῖν ὄνομα σωτηρίου προφητεύει παιδαγωγοῦ. διὰ τοῦτο αὐτῷ ῥάβδον περιτίθησιν ἡ προφητεία, ῥάβδον παιδευτικήν, ἀρχικήν, κατεξουσιαστικήν, ἵνʼ οὓς ὁ λόγος ὁ πειθήνιος οὐκ ἰᾶται, ἀπειλὴ ἰάσεται, οὓς δὲ ἡ ἀπειλὴ οὐκ ἰᾶται, ἡ ῥάβδος ἰάσεται, οὓς δὲ ἡ ῥάβδος οὐκ ἰᾶται, τὸ πῦρ ἐπινέμεται. »ἐξελεύσεται«, φησί, »ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί.« ὅρα καὶ τὴν ἐπιμέλειαν καὶ τὴν σοφίαν καὶ τὴν δύναμιν τοῦ παιδαγωγοῦ· »οὐ κατὰ τὴν δόξαν«, φησί, »κρινεῖ, οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει, ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ἁμαρτωλοὺς τῆς γῆς.« καὶ διὰ Δαβίδ· »κύριος παιδεύων ἐπαίδευσέν με καὶ τῷ θανάτῳ οὐ παρέδωκέν με·« τὸ γὰρ ὑπὸ κυρίου παιδευθῆναι καὶ παιδαγωγηθῆναι θανάτου ἐστὶν ἀπαλλαγή. καὶ διὰ τοῦ αὐτοῦ προφήτου φησίν· »ἐν ῥάβδῳ σιδηρᾷ ποιμανεῖς αὐτούς.« ταύτῃ καὶ ὁ ἀπόστολος κινηθεὶς ἐν τῇ πρὸς Κορινθίους »τί θέλετε;« φησίν, »ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πραΰτητος;« ἀλλὰ καὶ »ῥάβδον δυνάμεως ἐξαποστελεῖ κύριος ἐκ Σιὼν« διʼ ἄλλου προφήτου λέγει. ἡ δὲ παιδαγωγικὴ αὕτη »ἡ ῥάβδος σου καὶ ἡ βακτηρία σου παρεκάλεσάν με«, εἶπέν τις ἕτερος αὕτη τοῦ παιδαγωγοῦ ἡ δύναμις ἡ σεμνή, ἡ παρακλητική, ἡ σωτήριος.","t":"Such is the name of the saving Instructor that he prophesies to us. That is why prophecy puts a rod in his hand, a rod of discipline, of rule, of authority: so that those whom the persuasive Word does not heal, a threat will heal; those whom the threat does not heal, the rod will heal; and those whom the rod does not heal, fire consumes. “There shall come forth,” it says, “a rod from the root of Jesse.” See the care, the wisdom, and the power of the Instructor: “He will not judge by appearance,” it says, “nor convict by hearsay; but he will give judgment to the humble and convict the sinners of the earth.” And through David: “The Lord has disciplined me severely, but has not given me over to death”; for to be disciplined and instructed by the Lord is deliverance from death. And through the same prophet he says, “You shall shepherd them with a rod of iron.” Moved by this, the apostle too says in the letter to the Corinthians, “What do you wish? Shall I come to you with a rod, or in love and a spirit of gentleness?” And through another prophet he says, “The Lord will send out a rod of power from Zion.” And this rod of instruction, another said, “your rod and your staff, they have comforted me.” This is the Instructor's power: holy, consoling, saving."},"clement-paedagogus/1.8.62":{"o":"Ἐνταῦθα ἐπιφύονταί τινες οὐκ ἀγαθὸν εἶναι φάμενοι τὸν κύριον διὰ τὴν ῥάβδον καὶ τὴν ἀπειλὴν καὶ τὸν φόβον καὶ παρακούσαντες μέν, ὡς ἔοικε, τῆς γραφῆς ὧδέ που λεγούσης »καὶ ὁ φοβούμενος κύριον ἐπιστρέφει ἐπὶ καρδίαν αὐτοῦ«, ἐκλαθόμενοι δὲ τὸ μέγιστον αὐτοῦ τῆς φιλανθρωπίας, ὅτι διʼ ἡμᾶς ἄνθρωπος ἐγένετο. καὶ δὴ οἰκειότερον αὐτῷ ὁ προφήτης προσεύχεται διὰ τούτων »μνήσθητι ἡμῶν, ὅτι χοῦς ἐσμεν«, τουτέστι συμπάθησον ἡμῖν, ὅτι τὴν ἀσθένειαν τῆς σαρκὸς αὐτοπαθῶς ἐπείρασας. ταύτῃ γοῦν ἄριστος καὶ ἀνεπίληπτός ἐστιν ὁ παιδαγωγὸς ὁ κύριος, τῇ ἑκάστου τῶν ἀνθρώπων διʼ ὑπερβολὴν φιλανθρωπίας συμπαθήσας φύσει. »ἦν γὰρ οὐδὲν ὃ μισεῖ ὁ κύριος·« οὐ γὰρ δήπου μισεῖ μέν τι, βούλεται δὲ αὐτὸ εἶναι, ὃ μισεῖ, οὐδὲ βούλεται μέν τι μὴ εἶναι, αἴτιος δὲ γίνεται τοῦ εἶναι αὐτό, ὃ βούλεται μὴ εἶναι, οὐδὲ μὴν οὐ βούλεται μέν τι [μὴ] εἶναι, τὸ δὲ ἔστιν. εἴ τι ἄρα μισεῖ ὁ λόγος, βούλεται αὐτὸ μὴ εἶναι· οὐδὲν δὲ ἔστιν, ᾧ μὴ τὴν αἰτίαν τοῦ εἶναι ὁ θεὸς παρέχεται· οὐδὲν ἄρα μισεῖται ὑπὸ τοῦ θεοῦ. ἀλλʼ οὐδὲ ὑπὸ τοῦ λόγου· ἓν γὰρ ἄμφω, ὁ θεός, ὅτι εἶπεν »ἐν ἀρχῇ ὁ λόγος ἦν ἐν τῷ θεῷ, καὶ θεὸς ἦν ὁ λόγος.«","t":"Here some attack us, saying that the Lord is not good because of the rod and the threat and the fear. They have not listened, it seems, to the Scripture when it says, “And whoever fears the Lord will turn to his heart,” and they have forgotten the greatest proof of his love for humankind: that he became man for our sake. And indeed the prophet prays to him more intimately in these words: “Remember us, that we are dust,” that is, sympathize with us, since you have experienced in your own person the weakness of the flesh. In this the Lord, the Instructor, is best and blameless: out of his surpassing love for humankind, he has sympathized with the nature of each human being. “For there was nothing that the Lord hates.” For surely he does not hate something and yet will that what he hates should exist; nor does he will something not to exist and yet become the cause of its existence, though he wills it not to exist; nor does he will something not to exist, and yet it exists. If, then, the Word hates something, he wills it not to exist; but nothing exists to which God does not give the cause of its existence; so nothing is hated by God. Nor by the Word; for both are one, God, since it says, “In the beginning the Word was in God, and the Word was God.”"},"clement-paedagogus/1.8.63":{"o":"εἰ δὲ οὐ μισεῖ τῶν ὑπʼ αὐτοῦ γενομένων οὐδέν, λείπεται φιλεῖν αὐτό. πολὺ δὴ πλέον τῶν ἄλλων ἀγαπήσει τὸν ἄνθρωπον, εἰκότως, τὸ κάλλιστον τῶν ὑπʼ αὐτοῦ δημιουργηθέντων καὶ φιλόθεον ζῷον. φιλάνθρωπος ἄρα ὁ θεός, φιλάνθρωπος ἄρα ὁ λόγος. ὁ δὲ φιλῶν τι ὠφελεῖν αὐτὸ βούλεται, τὸ δὲ ὠφελοῦν τοῦ μὴ ὠφελοῦντος πάντως ἄν που κρεῖττον εἴη, τοῦ δὲ ἀγαθοῦ κρεῖττον οὐδὲ ἕν, ὠφελεῖ ἄρα τὸ ἀγαθόν· ἀγαθὸς δὲ ὁ θεὸς ὁμολογεῖται, ὠφελεῖ ἄρα ὁ θεός. τὸ δὲ ἀγαθόν, ᾗ ἀγαθόν ἐστιν, οὐδὲν ἄλλο ποιεῖ ἢ ὅτι ὠφελεῖ· πάντα ἄρα ὠφελεῖ ὁ θεός. καὶ οὐ δήπου ὠφελεῖ μέν τι τὸν ἄνθρωπον, οὐχὶ δὲ καὶ κήδεται αὐτοῦ, οὐδὲ κήδεται μέν, οὐχὶ δὲ καὶ ἐπιμελεῖται αὐτοῦ. κρεῖττον μὲν γὰρ τὸ κατὰ γνώμην ὠφελοῦν τοῦ μὴ ὠφελοῦντος κατὰ γνώμην, τοῦ δὲ θεοῦ κρεῖττον οὐδέν. καὶ οὐκ ἄλλο τί ἐστι τὸ κατὰ γνώμην ὠφελεῖν, ὅτι μὴ ἐπιμελεῖσθαι [τοῦ ἀνθρώπου]· κήδεται ἄρα καὶ ἐπιμελεῖται τοῦ ἀνθρώπου ὁ θεός. τοῦτο δὲ ἐνδείκνυται ἔργῳ παιδαγωγῶν αὐτὸν λόγῳ, ὅς ἐστι τῆς τοῦ θεοῦ φιλανθρωπίας συναγωνιστὴς γνήσιος.","t":"If he hates nothing of what he has made, it remains that he loves it. Much more than the rest, naturally, he will love the human being, the most beautiful of his creatures and a creature that loves God. God, then, loves humankind; the Word, then, loves humankind. And the one who loves something wishes to benefit it; what benefits is surely better than what does not benefit; and nothing is better than the good; so the good benefits. God is acknowledged to be good; so God benefits. And the good, insofar as it is good, does nothing else than benefit; so God benefits all things. And surely he does not benefit the human being without caring for him, nor care for him without taking care of him. For what benefits intentionally is better than what does not benefit intentionally, and nothing is better than God. And benefiting intentionally is nothing else than taking care [of the human being]; so God cares for and takes care of the human being. This he shows in deed by instructing him through the Word, who is the true fellow champion of God's love for humankind."},"clement-paedagogus/1.8.64":{"o":"τὸ δὲ ἀγαθὸν εἶναι οὐ τῷ τὴν ἀρετὴν ἔχειν ἀγαθὸν εἶναι λέγεται, καθὸ καὶ ἡ δικαιοσύνη ἀγαθὸν εἶναι λέγεται οὐ τῷ ἀρετὴν ἔχειν (ἀρετὴ γάρ ἐστιν αὐτή), ἀλλὰ τῷ αὐτὴν καθʼ αὑτὴν καὶ διʼ αὑτὴν ἀγαθὴν εἶναι. λέγεται δὲ καὶ κατʼ ἄλλον τρόπον ἀγαθὸν τὸ συμφέρον, οὐ τῷ τέρπειν, ἀλλὰ τῷ ὠφελεῖν. ἃ δὴ πάντα ἡ δικαιοσύνη, καὶ ὡς ἀρετὴ καὶ ὡς διʼ αὐτὴν αἱρετὴ ἀγαθὸν καὶ ὡς οὐ τέρπουσα· οὐ γὰρ πρὸς χάριν κρίνει, ἀλλὰ τοῦ κατʼ ἀξίαν ἑκάστῳ ἐστὶν ἀπονεμητική, ἕπεται δὲ τῷ συμφέροντι τὸ ὠφέλιμον. κατὰ πάντα ἄρα τὰ μέρη, καθʼ ἃ τὸ ἀγαθὸν ἐξετάζεται, καὶ ἡ δικαιοσύνη χαρακτηρίζεται, τῶν ἴσων ἐπʼ ἴσης ἀμφοῖν μετεχόντων· τὰ δὲ τοῖς ἴσοις χαρακτηριζόμενα ἴσα τε ἀλλήλοις καὶ ὅμοια· ἀγαθὸν ἄρα ἡ δικαιοσύνη. πῶς οὖν, φασίν, εἰ φιλάνθρωπός ἐστι καὶ ἀγαθὸς ὁ κύριος, ὀργίζεται καὶ κολάζει; ἀναγκαῖον οὖν καὶ περὶ τούτου ὡς οἷόν τε διὰ βραχυτάτων ἐπεξελθεῖν· ἐπεὶ λυσιτελής πως ἡ τοιάδε οἰκονομία πρὸς τὴν ὀρθὴν τῶν παίδων ἀγωγήν, ἀναγκαίου βοηθήματος ἔχουσα τάξιν. θεραπεύεται δὲ πολλὰ τῶν παθῶν τιμωρίᾳ καὶ προστάξει αὐστηροτέρων παραγγελμάτων καὶ δὴ καὶ διὰ τῆς ἐνίων θεωρημάτων διδασκαλίας.","t":"The good is not said to be good by having virtue, just as justice is not said to be good by having virtue (for it is itself virtue), but by being good in and of itself. In another sense, what is advantageous is also called good, not by giving pleasure but by benefiting. Justice is all these: it is good both as virtue and as desirable for its own sake, and as not giving pleasure; for it does not judge to win favor, but assigns to each what he deserves, and benefit follows what is advantageous. In all the respects, then, in which the good is examined, justice too is characterized, both sharing equally in the same qualities; and things characterized by the same qualities are equal and alike to one another; so justice is good. “How then,” they say, “if the Lord loves humankind and is good, is he angry and does he punish?” We must deal with this too, as briefly as possible. For such a plan is in some way profitable for the right upbringing of children, holding the place of a necessary aid. Many passions are healed by punishment, and by the enjoining of sterner precepts, and also by the teaching of certain principles."},"clement-paedagogus/1.8.65":{"o":"ἔστι δὲ οἱονεὶ χειρουργία τῶν τῆς ψυχῆς παθῶν ὁ ἔλεγχος, ἀπόστασις δὲ τὰ πάθη τῆς ἀληθείας, ἃ χρὴ διελέγχειν διαιροῦντα τῇ τομῇ. φαρμακείᾳ δὲ ἔοικεν ὁ ὀνειδισμὸς τὰ τετυλωμένα ἀναλύων τῶν παθῶν καὶ τὰ ῥυπαρὰ τοῦ βίου, τὰς λαγνείας, ἀνακαθαίρων, πρὸς δὲ καὶ τὰς ὑπερσαρκώσεις τοῦ τύφου ἐξομαλίζων, εἰς τὸν ὑγιῆ καὶ ἀληθινὸν ἀνασκευάζων τὸν ἄνθρωπον. ἡ νουθέτησις οὖν οἱονεὶ δίαιτά ἐστι νοσούσης ψυχῆς, ὧν χρὴ μεταλαμβάνειν συμβουλευτικὴ καὶ ὧν οὐ χρὴ ἀπαγορευτική· τὰ δὲ πάντα εἰς σωτηρίαν καὶ ἀίδιον ὑγείαν διατείνει. ἀλλὰ καὶ ὁ στρατηγὸς χρημάτων ζημίας καὶ τὰς εἰς αὐτὰ τὰ σώματα διηκούσας αἰκίας μετὰ δεσμῶν καὶ τῆς ἐσχάτης ἀτιμίας προσφέρων τοῖς ἠδικηκόσιν, ἔσθʼ ὅτε δὲ καὶ θανάτῳ κολάζων τινάς, τέλος ἔχει τὸ ἀγαθόν, ὑπὲρ νουθεσίας τῶν ὑπηκόων στρατηγῶν. ὡσαύτως καὶ ὁ μέγας ἡμῶν ἐκεῖνος στρατηγός, ὁ τῶν ὅλων ἡγεμὼν λόγος, τοὺς παρὰ τὸν νόμον ἀφηνιάζοντας τὸν αὑτοῦ, ὑπὲρ ἀπαλλαγῆς δουλείας καὶ πλάνης καὶ τῆς τοῦ ἀντικειμένου αἰχμαλωσίας εἰς καταστολὴν τῶν τῆς ψυχῆς παθῶν νουθετῶν, ἐπὶ τὴν ἱερὰν τῆς πολιτείας ὁμόνοιαν εἰρηναγωγεῖ.","t":"Reproof is like surgery on the passions of the soul; the passions are an abscess of the truth, which must be laid open by cutting. Rebuke is like a medicine, dissolving the callouses of the passions, cleansing the filth of life, the lusts, and smoothing down the proud flesh of arrogance, restoring the human being to health and truth. Admonition, then, is like the diet of a sick soul, advising what one must take and forbidding what one must not; and all these aim at salvation and eternal health. A general too, when he imposes fines on wrongdoers, and bodily punishments with chains and the utmost disgrace, and sometimes even punishes some with death, has the good as his aim, acting as general for the correction of those under him. In the same way that great general of ours, the Word, the ruler of all things, admonishing those who throw off the reins of his law, to free them from slavery and error and captivity to the adversary, and to calm the passions of the soul, leads them to the holy concord of the commonwealth."},"clement-paedagogus/1.8.66":{"o":"Καθάπερ οὖν τῷ συμβουλευτικῷ λόγῳ παράκειται τὸ προτρεπτικὸν καὶ παρακλητικὸν εἶδος, οὕτω καὶ τῷ ἐγκωμιαστικῷ τὸ λοιδορητικὸν καὶ ὀνειδιστικὸν [καὶ ἐγκωμιαστικόν]. τὸ δὲ εἶδος τοῦτο τέχνη ἐστι ψεκτική, εὐνοίας δὲ τὸ ψέγειν, οὐ μίσους σύμβολον. ἄμφω μὲν γὰρ ὀνειδίζετον, καὶ ὁ φίλος καὶ ὁ μή, ἀλλʼ ὁ μὲν ἐχθρὸς ἐπιγελῶν, ὁ δὲ φίλος εὐνοῶν. οὐκ ἄρα διὰ μῖσος ὁ κύριος τοῖς ἀνθρώποις λοιδορεῖται, οὓς καὶ ἐξὸν αὐτῷ ἀπολέσαι παρὰ τὰς ἰδίας αἰτίας, ὃ δὲ ὑπὲρ ἡμῶν καὶ πέπονθεν· παιδαγωγὸς γὰρ ἅτε ἀγαθὸς ἐντέχνως σφόδρα διὰ τῆς λοιδορίας ὑποδύεται τὸν ψόγον, οἱονεὶ μάστιγι τῇ βλασφημίᾳ τὸ νωθρὸν τῆς διανοίας ἐπεγείρων, πάλιν τε αὖ ἐν μέρει προτρέπειν ἐπιχειρεῖ τοὺς αὐτούς. οὓς γὰρ ὁ ἔπαινος οὐ προετρέψατο, τούτους παρώξυνεν ὁ ψόγος, καὶ οὓς ὁ ψόγος οὐκ ἐξεκαλέσατο εἰς σωτηρίαν καθάπερ νεκρούς, τούτους πρὸς ἀλήθειαν ἡ βλασφημία διανίστησιν. »μάστιγες γὰρ καὶ παιδεία ἐν παντὶ καιρῷ σοφίας. συγκολλῶν ὄστρακον καὶ διδάσκων μωρόν«, εἰς αἴσθησιν ἄγων, φησί, τὴν γῆν καὶ τὸν ἀπηλπισμένον εἰς σύνεσιν ὀξύνων. διὰ τοῦτο ἐναργῶς ἐπήγαγεν· »ἐξεγείρων καθεύδοντα ἐκ βαθέος ὕπνου,« ὃς τῶν ἄλλων μάλιστα θανάτῳ ἔοικεν. καὶ δὴ αὐτὸς περὶ αὑτοῦ σαφέστατα ὁ κύριος ἐκφαίνει, τὴν πολύτροπον καὶ πολυωφελῆ θεραπείαν ἀλληγορῶν, ὁπηνίκα εἰπὼν »ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν,« εἶτα ἐπήγαγεν πάλιν »πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρποφοροῦν καθαίρει, ἵνα καρπὸν πλείω φέρῃ.« καθυλομανεῖ γὰρ μὴ κλαδευομένη ἡ ἄμπελος, οὕτως δὲ καὶ ὁ ἄνθρωπος· καθαίρει δὲ αὐτοῦ τὰς ἐξυβριζούσας παραφυάδας ὁ λόγος ἡ μάχαιρα, καρποφορεῖν, οὐκ ἐπιθυμεῖν τὰς ὀρέξεις ἀναγκάσας.","t":"Just as the hortatory and consoling kind of speech belongs to deliberative speech, so the reproaching and rebuking kind belongs to the speech of praise [and praising]. This kind is an art of censure; and censure is a sign of goodwill, not of hatred. Both friend and enemy reproach, but the enemy mocks, while the friend means well. So the Lord does not revile human beings out of hatred; though he could have destroyed them for their own faults, he even suffered for us. For as a good Instructor, very skillfully, he takes on censure through rebuke, rousing the sluggishness of the mind with reproach as with a whip, and then in turn tries to encourage the same people. Those whom praise did not encourage, blame has spurred on; and those whom blame did not call out to salvation, as if they were dead, reproach raises up to the truth. “For whips and discipline are at every time wisdom. He who teaches a fool glues together a potsherd,” it says, bringing the earth to feeling and sharpening the despairing to understanding. So it clearly added, “rousing a sleeper from deep sleep,” which of all things is most like death. And the Lord himself shows this most clearly of himself, speaking figuratively of his many-sided and most beneficial care, when he said, “I am the true vine, and my Father is the vinedresser,” and then added, “Every branch in me that does not bear fruit he takes away, and every branch that bears fruit he prunes, that it may bear more fruit.” For an unpruned vine runs wild with wood, and so does a human being; the Word, the knife, prunes his wanton shoots, compelling his desires to bear fruit, not to lust."},"clement-paedagogus/1.8.67":{"o":"ἡ δὲ πρὸς τοὺς ἁμαρτάνοντας ἐπίπληξις ἔχει σκοπὸν τὴν σωτηρίαν, μεθαρμοζομένου μουσικῶς τοῦ λόγου κατὰ τοὺς οἰκείους ἑκάστων τρόπους, πῇ μὲν ἐπιτείνοντος αὐτοῦ, πῇ δὲ ἀνιέντος. σαφέστατα γοῦν διὰ Μωσέως λέλεκται· »θαρρεῖτε, ἕνεκεν τοῦ πειράσαι ὑμᾶς παρεγενήθη ὁ θεός, ὅπως ἂν γένηται ὁ φόβος αὐτοῦ ἐν ὑμῖν, ἵνα μὴ ἁμαρτάνητε.« ἐντεῦθεν καλῶς καὶ ὁ Πλάτων μαθὼν »πάντες μὲν γὰρ« φησὶν »ὡς ἀληθῶς ἀγαθὰ πάσχουσιν οἱ δίκην διδόντες· ὠφελοῦνται γὰρ τῷ βελτίω τὴν ψυχὴν αὐτοῖς γίνεσθαι δικαίως κολαζομένοις.« εἰ δὲ ἀγαθὰ πάσχουσιν ὑπὸ τοῦ δικαίου οἱ ἐπανορθούμενοι καὶ κατὰ Πλάτωνα, ὁμολογεῖται ἀγαθὸν εἶναι τὸν δίκαιον. αὐτὸς γοῦν ὁ φόβος ὠφελεῖ καὶ πρὸς ἀγαθοῦ τοῖς ἀνθρώποις ἐξεύρηται, ὅτι »πνεῦμα φοβούμενον κύριον ζήσεται· ἡ γὰρ ἐλπὶς ἐπὶ τὸν σῴζοντα αὐτούς.«","t":"Reprimand of sinners aims at salvation, the Word adjusting himself musically to each person's character, now tightening, now loosening the strings. It is said most clearly through Moses: “Take heart; God has come to test you, so that his fear may be in you and you may not sin.” Plato, who learned from this, says well: “All who pay a penalty truly suffer what is good; for they are benefited, since their soul becomes better when they are justly punished.” If those who are corrected suffer good at the hands of the just one, even according to Plato, the just one is admitted to be good. Fear itself benefits and has been found out for the good of human beings, since “the spirit of those who fear the Lord will live; for their hope is in him who saves them.”"},"clement-paedagogus/1.8.68":{"o":"ὁ δὲ αὐτὸς οὗτος λόγος δίκην ἐπιτιθεὶς κριτής ἐστιν, περὶ οὗ καὶ Ἡσαΐας λέγει »κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν«, διορθωτὴν δηλονότι καὶ κατευθυντῆρα τῶν ἁμαρτιῶν. διὰ τοῦτο μόνος οὗτος οἷός τε ἀφιέναι τὰ πλημμελήματα, ὑπὸ τοῦ πατρὸς τῶν ὅλων [ὁ] ταχθεὶς παιδαγωγὸς ἡμῶν, μόνος [ὁ] τῆς ὑπακοῆς διακρῖναι τὴν παρακοὴν δυνάμενος. ὁ δὲ ἀπειλῶν δῆλός ἐστι μηδὲν ἐθέλων πρᾶξαι κακὸν μηδὲ ἅπερ ἀπειλεῖ ἐπιτελέσαι· καταστήσας δὲ εἰς δέος τὴν ἐπὶ τὰς ἁμαρτίας ἀνέκοψεν φορὰν καὶ τὸ φιλάνθρωπον αὐτοῦ ἐνδείκνυται, μέλλων ἔτι καὶ διασαφῶν οἷα πείσονται, εἰ παραμενοῦσιν ἁμαρτωλοί, οὐχὶ δὲ ὥσπερ ὄφις ἐμφὺς ἔδακεν εὐθέως. ἀγαθὸς ἄρα ὁ θεός. καὶ ὅ γε κύριος εἰς πολλὰ συγχρῆται πρὸ τοῦ ἔργου τῷ λόγῳ. »τὰ γὰρ βέλη μου«, φησί, »συντελέσει αὐτούς· τηκόμενοι λιμῷ καὶ βρώσει ὀρνέων, καὶ ὀπισθότονος ἀνίατος· ὀδόντας θηρίων ἐπαποστελῶ εἰς αὐτούς, μετὰ θυμοῦ συρόντων ἐπὶ τῆς γῆς. ἔξωθεν ἀτεκνώσει αὐτοὺς μάχαιρα καὶ ἐκ τῶν ταμιείων φόβος.« ὥστε οὐκ ὀργίζεται τὸ θεῖον, ᾗ τισιν ἔδοξεν, ἀλλὰ τὰ μὲν πλεῖστα ἀπειλεῖται, τὰ πάντα δὲ παρῄνεσε τὴν ἀνθρωπότητα καὶ ὑπέδειξεν ὡς πρακτέα. ἀγαθὴ δὲ αὕτη ἡ τέχνη, ἐκφοβεῖν ἵνα μὴ ἁμάρτωμεν· »φόβος γὰρ κυρίου ἀπωθεῖται ἁμαρτήματα, ἄφοβος δʼ οὐ δυνήσεται δικαιωθῆναι,« φησὶν ἡ γραφή.","t":"This same Word who imposes punishment is judge; of him Isaiah says, “The Lord gave him up for our sins,” evidently as the corrector and director of sins. That is why he alone can forgive offenses, appointed by the Father of all as our Instructor, he alone who is able to distinguish disobedience from obedience. One who threatens clearly does not wish to do any evil or to carry out his threats; but by putting us in fear he checks the rush toward sins and shows his love for humankind, delaying still and making plain what they will suffer if they remain sinners, and not, like a snake, fastening on at once and biting. God, then, is good. And the Lord uses words for many things before the deed: “My arrows,” he says, “will finish them off: wasting with hunger and the devouring of birds, and incurable spasm; I will send the teeth of beasts against them, with the fury of things crawling on the earth. Outside the sword will make them childless, and fear within the chambers.” So the Divine is not angry, as some have thought; but most things are threatened, while in all things he has admonished humanity and shown what must be done. This is a good art, to frighten us so that we may not sin: “For the fear of the Lord drives away sins, and the one without fear cannot be justified,” says the Scripture."},"clement-paedagogus/1.8.69":{"o":"καὶ τὴν κόλασιν ὁ θεὸς οὐχ ὑπὸ ὀργῆς ἐπιφέρει, ἀλλὰ τὸ δίκαιον σκοπεῖ, ὡς οὐ συμφέρει παραλειφθῆναι τὸ δίκαιον διʼ ἡμᾶς. αἱρεῖται δὲ ἕκαστος ἡμῶν τὰς τιμωρίας αὐτὸς ἑκὼν ἁμαρτάνων· »αἰτία δὲ ἑλομένου, ὁ θεὸς ἀναίτιος.« »εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; μὴ γένοιτο.« λέγει γοῦν ἀπειλῶν· »παροξυνῶ τὴν μάχαιράν μου, καὶ ἀνθέξεται κρίματος ἡ χείρ μου καὶ αὐτὸς ἀνταποδώσω δίκην τοῖς ἐχθροῖς καὶ τοῖς μισοῦσιν ἀνταποδώσω· μεθύσω τὰ βέλη μου ἀφʼ αἵματος, καὶ ἡ μάχαιρά μου φάγεται κρέα ἀπὸ αἵματος τραυματιῶν.« σαφὲς γὰρ ἐνταῦθα ὡς ἄρα οἱ μὴ διεχθρεύοντες τῇ ἀληθείᾳ μηδὲ μισοῦντες τὸν λόγον οὐκ ἂν τὴν σφῶν αὐτῶν μισήσαιεν σωτηρίαν, ἐκφύγοιεν δʼ ἂν τῆς ἔχθρας τὰ ἐπιτίμια. »στέφανος ἄρα σοφίας«, ᾗ φησιν ἡ σοφία, »φόβος κυρίου.« σαφέστατα γοῦν διὰ τοῦ Ἀμὼς τοῦ προφήτου τὴν οἰκονομίαν μεμήνυκεν ὁ λόγος τὴν ἑαυτοῦ, »κατέστρεψα ὑμᾶς« λέγων, »καθὼς κατέστρεψεν ὁ θεὸς Σόδομα καὶ Γόμορρα, καὶ ἐγένεσθε ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός, καὶ οὐδʼ ὣς","t":"God does not inflict punishment out of anger, but looks to justice, since it is not good that justice be neglected for our sake. Each of us chooses his punishments himself, sinning willingly: “The blame is the chooser's; God is blameless.” “But if our unrighteousness shows the righteousness of God, what shall we say? Is God unjust, who inflicts wrath? By no means.” Threatening, he says: “I will sharpen my sword, and my hand will take hold of judgment, and I myself will render justice to my enemies and repay those who hate me; I will make my arrows drunk with blood, and my sword will eat flesh with the blood of the wounded.” For it is clear here that those who are not at enmity with the truth and do not hate the Word would not hate their own salvation, and would escape the penalties of enmity. “The crown of wisdom, then,” as Wisdom says, “is the fear of the Lord.” Most clearly the Word has declared his own plan through the prophet Amos, saying: “I overthrew you, as God overthrew Sodom and Gomorrah, and you became like a brand plucked from the fire; and even so"},"clement-paedagogus/1.8.70":{"o":"ἐπεστρέψατε πρός με, λέγει κύριος.« ὁρᾶτε πῶς ὁ θεὸς τὴν μετάνοιαν ὑπὸ φιλαγαθίας ζητεῖ ἐνδείκνυταί τε παρὰ τὴν οἰκονομίαν τῆς ἀπειλῆς ἡσυχῇ τὸ φιλάνθρωπον τὸ ἑαυτοῦ. »ἀποστρέψω«, φησί, »τὸ πρόσωπόν μου ἀπʼ αὐτῶν καὶ δείξω τί ἔσται αὐτοῖς.« οὗ γὰρ τὸ πρόσωπον κυρίου ἐπιβλέπει, εἰρήνη καὶ ἀγαλλίασις, οὗ δὲ ἀπέστραπται, παρείσδυσις γίνεται πονηρίας. οὐ βούλεται οὖν ἐφορᾶν τὰ κακά· ἀγαθὸς γάρ ἐστι· παρορῶντος δὲ αὐτοῦ ἑκοντί, διὰ τὴν ἀπιστίαν τὴν ἀνθρωπίνην γένεσιν ἴσχει κακία. »ἴδε οὖν«, φησὶν ὁ Παῦλος, »χρηστότητα καὶ ἀποτομίαν θεοῦ· ἐπὶ μὲν τοὺς πεσόντας ἀποτομίαν, ἐπὶ δὲ σὲ χρηστότητα, ἐὰν ἐπιμείνῃς τῇ χρηστότητι,« τουτέστι τῇ εἰς Χριστὸν πίστει. ἕπεται δὲ τῷ ἀγαθῷ, ᾗ φύσει ἀγαθός ἐστιν, ἡ μισοπονηρία. διὸ καὶ κολάζειν μὲν αὐτὸν ἂν ὁμολογήσαιμι τοὺς ἀπίστους (ἡ γὰρ κόλασις ἐπʼ ἀγαθῷ καὶ ἐπʼ ὠφελείᾳ τοῦ κολαζομένου, ἔστι γὰρ ἐπανόρθωσις ἀντιτείνοντος), τιμωρεῖσθαι δὲ μὴ βούλεσθαι. τιμωρία δέ ἐστιν ἀνταπόδοσις κακοῦ ἐπὶ τὸ τοῦ τιμωρουμένου συμφέρον ἀναπεμπομένη. οὐκ ἂν δὲ ἐπιθυμήσειε τιμωρεῖσθαι ὁ ὑπὲρ τῶν ἐπηρεαζόντων ἡμᾶς προσεύχεσθαι διδάσκων.","t":"you did not turn back to me, says the Lord.” You see how God, out of love for the good, seeks repentance, and quietly shows his love for humankind alongside the plan of threatening. “I will turn my face away from them,” he says, “and show what will become of them.” For where the face of the Lord looks, there is peace and rejoicing; but where it has turned away, wickedness creeps in. He does not wish to look on evils, for he is good; but when he willingly overlooks them, wickedness comes to be through human unbelief. “See, then,” says Paul, “the kindness and severity of God: severity toward those who fell, but kindness toward you, if you continue in his kindness,” that is, in faith in Christ. Hatred of wickedness goes with the good, since he is good by nature. So I would admit that he punishes the unbelieving (for punishment is for the good and benefit of the one punished, being correction of one who resists), but not that he wills to take vengeance. Vengeance is a repaying of evil directed to the advantage of the one taking vengeance. He who teaches us to pray for those who mistreat us would not desire to take vengeance."},"clement-paedagogus/1.8.71":{"o":"Ἀλλὰ ὅτι μὲν ἀγαθὸς ὁ θεός, καὶ ἄκοντες ὁμολογοῦσιν οἱ πάντες· ὅτι δὲ καὶ δίκαιος ὁ αὐτὸς θεός, οὔ μοι χρὴ πλειόνων ἔτι λόγων τὴν εὐαγγέλιον τοῦ κυρίου παραθεμένῳ φωνήν· ἓν μὲν αὐτὸν λέγει· »ἵνα πάντες ἓν ὦσι, καθὼς σύ, πάτερ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν, ἵνα καὶ ὁ κόσμος πιστεύῃ, ὅτι σύ με ἀπέστειλας. κἀγὼ τὴν δόξαν, ἣν ἔδωκάς μοι, δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν· ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσι τετελειωμένοι εἰς ἕν·« ἓν δὲ ὁ θεὸς καὶ ἐπέκεινα τοῦ ἑνὸς καὶ ὑπὲρ αὐτὴν μονάδα. διὸ καὶ τὸ »σύ« μόριον δεικτικὴν ἔχον ἔμφασιν τὸν ὄντως μόνον ὄντα, ὃς ἦν καὶ ἔστιν καὶ ἔσται, δείκνυσιν θεόν, καθʼ ὧν τριῶν χρόνων ἓν ὄνομα κεῖται »ὁ ὤν«. ὅτι δὲ ὁ αὐτὸς μόνος ὢν θεὸς καὶ δίκαιός ἐστιν [ὁ αὐτὸς καὶ μόνος ὄντως], ἐν τῷ αὐτῷ μαρτυρήσει κύριος εὐαγγελίῳ λέγων »πάτερ, οὓς ἔδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγώ, κἀκεῖνοι ὦσι μετʼ ἐμοῦ, ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμήν, ἣν ἔδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. πάτερ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων κἀκεῖνοι ἔγνωσαν, ὅτι σύ με ἀπέστειλας· καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω.« οὗτός ἐστιν »ὁ ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα τοῖς μισοῦσι καὶ ποιῶν ἔλεος τοῖς ἀγαπῶσιν.« ὁ γὰρ ἱστὰς τοὺς μὲν ἐκ δεξιῶν, τοὺς δὲ ἐξ εὐωνύμων, καθὸ μὲν πατὴρ νοεῖται, ἀγαθὸς ὤν, αὐτὸ μόνον ὅ ἐστι κέκληται, ἀγαθός, καθὸ δέ, υἱὸς ὤν, ὁ λόγος αὐτοῦ ἐν τῷ πατρί ἐστι, δίκαιος προσαγορεύεται ἐκ τῆς πρὸς ἄλληλα σχέσεως ἀγάπης, ἰσότητι μεμετρημένον † ὄνομα δυνάμεως.","t":"That God is good, all admit, even against their will. That the same God is also just, I need no more words to show, once I have set down the Lord's saying in the Gospel. He calls him one: “that they may all be one, as you, Father, are in me and I in you, that they also may be one in us, so that the world may believe that you sent me. And the glory which you have given me I have given them, that they may be one as we are one: I in them and you in me, that they may be made perfect in one.” God is one, and beyond the one, and above the Monad itself. So also the word “you,” having demonstrative force, points out God, the only one who truly is, “who was and is and will be,” for whom, in the three tenses, the one name “He who is” is set. That the same God who alone is is also just, the Lord will bear witness in the same Gospel, saying: “Father, I want those whom you have given me to be with me where I am, that they may behold my glory which you have given me, because you loved me before the foundation of the world. Righteous Father, the world has not known you, but I have known you, and these have known that you sent me; and I have made your name known to them, and will make it known.” This is he “who visits the sins of the fathers on the children of those who hate him, and shows mercy to those who love him.” For he who sets some on the right hand and others on the left, insofar as he is understood as Father, being good, is called by that alone which he is, good; but insofar as, being Son, his Word is in the Father, he is called just, † a name of power measured by equality, from their relation of love to each other."},"clement-paedagogus/1.8.72":{"o":"»ἄνδρα«, φησί, »κατὰ τὰ ἔργα αὐτοῦ κρινεῖ«, ἀγαθοῦ ζυγοῦ πρόσωπον ἡμῖν [δικαιοσύνης] τὸν Ἰησοῦν γνωρίσαντος τοῦ θεοῦ, διʼ οὗ καὶ τὸν θεόν, οἷον ἐκ τρυτάνης ἰσοσθενοῦς, ἔγνωμεν. ἐπὶ τούτου καὶ ἡ σοφία διαρρήδην λέγει »ἔλεος γὰρ καὶ ὀργὴ μετʼ αὐτοῦ·« κύριος γὰρ ἀμφοῖν οὗτος μόνος· »δυνάστης ἐξιλασμῶν, ἐκχέων ὀργήν· κατὰ τὸ πολὺ ἔλεος αὐτοῦ, οὕτως καὶ ὁ ἔλεγχος αὐτοῦ·« ἐλέους γὰρ καὶ ἐλέγχου σκοπὸς ἡ τῶν ἐλεγχομένων σωτηρία. ναὶ μὴν ὅτι ἀγαθὸς αὐτὸς »ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ«, ὁ αὐτὸς πάλιν ὁμολογήσει λόγος, »ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηροὺς« καὶ προσέτι »γίνεσθε οἰκτίρμονες« λέγων, »καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν«, οὐ μὴν ἀλλὰ καὶ ὁπηνίκα διαρρήδην λέγει »οὐδεὶς ἀγαθός, εἰ μὴ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς·« ἐπὶ τούτοις αὖθις »ὁ πατήρ μου« φησὶν »ἐπιλάμπει τὸν ἥλιον τὸν αὑτοῦ ἐπὶ πάντας.« Παρασημειωτέον ἐνταῦθα ὅτι τὸν αὑτοῦ πατέρα τὸν ἀγαθὸν καὶ δημιουργὸν εἶναι ὁμολογεῖ, δίκαιος δὲ ὁ δημιουργὸς εἶναι οὐκ ἀντιλέγεται. καὶ πάλιν »ὁ πατήρ μου« φησὶ »βρέχει ἐπὶ δικαίους καὶ ἀδίκους.«","t":"“He will judge a man according to his works,” it says, God having made Jesus known to us as the face of a good balance [of justice], through whom we have known God as by an evenly balanced scale. Of him Wisdom also says expressly, “For mercy and wrath are with him”; for he alone is Lord of both: “mighty in forgiveness, pouring out wrath; as great as his mercy, so great also is his reproof.” For the aim of both mercy and reproof is the salvation of those reproved. And that “the God and Father of our Lord Jesus” is himself good, the same Word will again confess, “for he is kind to the ungrateful and the wicked,” and further, when he says, “Be merciful, as your Father is merciful”; and also when he says expressly, “No one is good but my Father who is in heaven.” Besides these he says again, “My Father makes his sun shine on all.” It should be noted here that he confesses his own Father to be the good one and the Creator; and that the Creator is just is not disputed. And again, “My Father sends rain on the just and the unjust.”"},"clement-paedagogus/1.8.73":{"o":"καὶ καθὸ μὲν βρέχει, δημιουργὸς ὑδάτων ἐστὶ καὶ νεφῶν, καθὸ δὲ ἐπὶ πάντας, δικαίως ἰσοστατεῖ καὶ † ἀρετῆς, ὡς δὲ ἀγαθός, ἐπὶ δικαίους καὶ ἀδίκους ὁμοίως. σαφέστατα τοίνυν ἕνα καὶ τὸν αὐτὸν εἶναι θεὸν συλλογιζόμεθα ὧδέ πως, ὅτι »ὄψομαι τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου« καὶ »ὁ κτίσας τοὺς οὐρανοὺς ἐν τοῖς οὐρανοῖς κατοικεῖ« καὶ »ὁ οὐρανὸς θρόνος σου« τὸ ἅγιον πνεῦμα ἔψαλλεν· ὁ δὲ κύριός φησιν ἐν τῇ προσευχῇ »πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς«· οὐρανοὶ δὲ τοῦ κτίσαντος τὸν κόσμον εἰσίν· ἀναντίρρητον ἄρα μὴ οὐχὶ καὶ υἱὸν εἶναι τὸν κύριον τοῦ δημιουργοῦ. εἰ δὲ ὁ κτίστης πρὸς πάντων ὁμολογεῖται δίκαιος, υἱὸς δὲ τοῦ δημιουργοῦ ὁ κύριος, υἱὸς ἄρα τοῦ δικαίου ὁ κύριος. διὰ τοῦτο καὶ ὁ Παῦλός φησι »νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται« καὶ πάλιν, ἵνα μᾶλλον ὑπολάβῃς θεόν, »δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας· οὐ γάρ ἐστι διαστολή« καὶ προσέτι μαρτυρῶν τῇ ἀληθείᾳ μετʼ ὀλίγα ἐπιφέρει »ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τοῦ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦν«.","t":"Insofar as he sends rain, he is the Creator of waters and clouds; insofar as it is on all, he holds the balance justly and † of virtue; and as good, on the just and the unjust alike. Most clearly, then, we conclude that God is one and the same, as follows. The Holy Spirit sang, “I will see the heavens, the works of your fingers,” and “He who created the heavens dwells in the heavens,” and “Heaven is your throne”; and the Lord says in the prayer, “Our Father who are in the heavens.” But the heavens belong to him who created the world. It is beyond dispute, then, that the Lord is the Son of the Creator. And if the Creator is admitted by all to be just, and the Lord is the Son of the Creator, then the Lord is the Son of the Just. That is why Paul says, “But now apart from the law the righteousness of God has been manifested,” and again, so that you may better understand God, “the righteousness of God through faith in Jesus Christ, for all who believe; for there is no distinction”; and, bearing further witness to the truth, he adds a little later: “in the forbearance of God, to show that he is just and justifies the one who has faith in Jesus.”"},"clement-paedagogus/1.8.74":{"o":"τὸ δὲ δίκαιον ἀγαθὸν εἰδὼς φαίνεταί που λέγων »ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή«, [καὶ] κατὰ τῆς αὐτῆς δυνάμεως ἄμφω τάσσων τὰ ὀνόματα. ἀλλὰ καὶ »οὐδεὶς εἰ μὴ ὁ πατὴρ αὐτοῦ«· ὁ αὐτὸς ἄρα πατὴρ αὐτοῦ, ὁ ἓν ὤν, πολλαῖς μηνυόμενος δυνάμεσιν· καὶ τοῦτο ἦν τὸ »οὐδεὶς ἔγνω τὸν πατέρα«, πάντα αὐτὸν ὄντα, πρὶν ἐλθεῖν τὸν υἱόν· ὡς εἶναι ταῖς ἀληθείαις καταφανὲς τὸ τῶν συμπάντων θεὸν ἕνα μόνον εἶναι ἀγαθόν, δίκαιον, δημιουργόν, υἱὸν ἐν πατρί, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας [τῶν αἰώνων], ἀμήν. Ἀλλʼ οὐδὲ ἀλλότριον τοῦ σωτηρίου λόγου κηδεμονικῶς λοιδορεῖσθαι. καὶ γὰρ οὖν καὶ τοῦτο τῆς θείας φιλανθρωπίας φάρμακον, ἐξ οὗ τὸ τῆς αἰδοῦς ἐρύθημα ἐξανθεῖ καὶ ἡ πρὸς τὸ ἁμαρτάνειν αἰσχύνη παρεισδύεται. εἰ γὰρ ψέξαι χρή, καὶ λοιδορεῖσθαι δεῖ, ἔνθα τὴν ἀπηλγηκυῖαν ψυχὴν καιρός ἐστι τρῶσαι, οὐ θανασίμως, ἀλλὰ σωτηρίως, ὀλίγης ἀλγηδόνος ἀίδιον κερδάναντα θάνατον. πολλὴ δὲ ἡ σοφία περὶ τὴν παιδαγωγίαν αὐτοῦ, καὶ ὁ τρόπος τῆς οἰκονομίας αὐτοῦ ποικίλος εἰς σωτηρίαν. προσμαρτυρεῖ μὲν γὰρ τοῖς ἀγαθοῖς ὁ παιδαγωγός, ἐκκαλεῖται δὲ τοὺς κλητοὺς ἐπὶ τὰ βελτίω καὶ τοὺς ἀδικεῖν σπεύδοντας ἀποτρέπει τῆς ὁρμῆς, μεταθέσθαι δὲ εἰς ἀμείνω βίον παρακελεύεται. οὐδέτερον γὰρ ἀμάρτυρον θατέρου προσμαρτυρουμένου, ἥ τε χάρις ἐκ μαρτυρίας μεγίστη, ἀλλὰ καὶ τὸ ἐμπαθὲς τῆς ὀργῆς, εἰ δὴ ὀργὴν τὴν νουθεσίαν αὐτοῦ χρὴ καλεῖν, φιλάνθρωπόν ἐστιν εἰς πάθη καταβαίνοντος τοῦ θεοῦ διὰ τὸν ἄνθρωπον, διʼ ὃν καὶ γέγονεν ἄνθρωπος ὁ λόγος τοῦ θεοῦ.","t":"And he clearly knows that the just is good when he says, “So the law is holy, and the commandment holy and just and good,” setting both names under the same power. And “no one knows the Son but the Father”; the same, then, is his Father, who is one, indicated by many powers. And this was the meaning of “no one knew the Father,” who is all these, before the Son came. So it is truly evident that the God of all things is one only: good, just, Creator, the Son in the Father; to whom be glory forever [and ever], amen. Nor is it foreign to the saving Word to rebuke out of care. For this too is a medicine of divine love for humankind, from which the blush of modesty blooms and shame at sinning creeps in. For if one must censure, one must also rebuke, when it is time to wound the callous soul, not mortally but savingly, escaping eternal death at the cost of a little pain. Great is the wisdom of his instruction, and varied the manner of his plan for salvation. For the Instructor bears witness to the good, calls out the called to better things, turns those eager to do wrong from their impulse, and urges them to change to a better life. Neither is without witness when the other is attested, and the grace from witness is very great; but even the passion of wrath, if we must call his admonition wrath, is loving, since God descends to passions for the sake of the human being, for whose sake the Word of God also became man."},"clement-paedagogus/1.9.75":{"o":"Παντὶ τοίνυν σθένει ὁ τῆς ἀνθρωπότητος παιδαγωγός, ὁ θεῖος ἡμῶν λόγος, πάσῃ καταχρώμενος σοφίας μηχανῇ, σῴζειν ἐπιβέβληται τοὺς νηπίους, νουθετῶν, ἐπιτιμῶν, ἐπιπλήττων, ἐλέγχων, ἀπειλούμενος, ἰώμενος, ἐπαγγελλόμενος, χαριζόμενος, »πολλοῖς τισιν οἱονεὶ χαλινοῖς« τὰς ἀλόγους τῆς ἀνθρωπότητος »δεσμεύων« ὁρμάς. συνελόντι γοῦν εἰπεῖν, οὕτως ὁ κύριος πρὸς ἡμᾶς, ὡς καὶ ἡμεῖς πρὸς τὰ τέκνα ἡμῶν. »τέκνα σοί ἐστιν; παίδευσον αὐτά«, ἡ σοφία παραινεῖ, »καὶ κάμψον αὐτὰ ἐκ νεότητος αὐτῶν. θυγατέρες σοί εἰσι; πρόσεχε τῷ σώματι αὐτῶν, καὶ μὴ ἱλαρώσῃς πρὸς αὐτὰς τὸ πρόσωπόν σου.« καίτοι τὰ τέκνα ἡμῶν, υἱούς τε καὶ θυγατέρας, σφόδρα καὶ ὑπὲρ πᾶν ὁτιοῦν ἀγαπῶμεν. ἐπεὶ δʼ οἱ μὲν πρὸς χάριν ὁμιλοῦντες ὀλίγον ἀγαπῶσιν ὃ μὴ λυποῦσιν, οἱ δὲ πρὸς ὠφέλειαν ἐπιστύφοντες, εἰ καὶ παραυτίκα λυπηροί, ἀλλὰ εἰς τὸν ἔπειτα εὐεργετοῦσιν αἰῶνα, οὐ τὴν παραυτίκα ἡδονὴν ὁ κύριος, ἀλλὰ τὴν μέλλουσαν ἐσκόπησε τρυφήν. ἐπίωμεν δὲ ἤδη καὶ τὸν τρόπον αὐτοῦ τῆς φιλανθρώπου παιδαγωγίας μετὰ μαρτυρίας προφητικῆς. Νουθέτησις μὲν οὖν ἐστιν ψόγος κηδεμονικός, νοῦ ἐμποιητικός.","t":"With all his strength, then, the Instructor of humanity, our divine Word, using every device of wisdom, has set himself to save the infants: admonishing, censuring, reprimanding, reproving, threatening, healing, promising, giving freely, “binding,” as it were, “with many bridles” the irrational impulses of humanity. In short, the Lord is toward us as we are toward our children. “Have you children? Discipline them,” Wisdom advises, “and bend them from their youth. Have you daughters? Watch over their bodies, and do not show them a cheerful face.” Yet we love our children, sons and daughters, very much, above everything. But since those who converse to please love little, since they do not cause pain, while those who are severe for another's benefit, though painful for the moment, do good for the time to come, the Lord has looked not to present pleasure but to future delight. Let us now go through the manner of his loving instruction, with the testimony of the prophets. Admonition (nouthetēsis), then, is caring blame, putting sense into the mind (nous)."},"clement-paedagogus/1.9.76":{"o":"τοιοῦτος ὁ παιδαγωγὸς νουθετῶν, ὡς κἀν τῷ εὐαγγελίῳ λέγων »ποσάκις ἠθέλησα συναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις συνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας αὐτῆς, καὶ οὐκ ἠθελήσατε«. αὖθίς τε ἡ γραφὴ νουθετεῖ, »καὶ ἐμοίχευον« λέγουσα »τὸ ξύλον καὶ τὸν λίθον, καὶ ἐθυμίασαν τῇ Βάαλ«. μέγιστον γὰρ τεκμήριον τῆς φιλανθρωπίας αὐτοῦ, ὅτι καίτοι σαφῶς εἰδὼς τὴν ἀναισχυντίαν τοῦ ἐκλακτίσαντος λαοῦ καὶ ἀποσκιρτήσαντος, ὅμως ἐπὶ τὴν μετάνοιαν παρακαλεῖ καί φησιν διὰ τοῦ Ἰεζεκιήλ· »υἱὲ ἀνθρώπου, ἐν μέσῳ σκορπίων σὺ κατοικεῖς, πλὴν λάλησον αὐτοῖς, ἐὰν ἄρα ἀκούσωσιν.« ἀλλὰ καὶ τῷ Μωυσεῖ »πορεύου« φησὶν »καὶ εἰπὲ τῷ Φαραώ, ἵνα ἐξαποστείλῃ τὸν λαόν, ἐγὼ δὲ οἶδα ὅτι οὐ μὴ ἐξαποστείλῃ αὐτούς«. ἐμφαίνει γὰρ ἄμφω, καὶ τὸ θεῖον προειδὼς τὸ ἐσόμενον, καὶ τὸ φιλάνθρωπον τὸ αὑτοῦ τῷ αὐτεξουσίῳ τῆς ψυχῆς ἀφορμὰς μετανοίας χαριζόμενος. νουθετεῖ δὲ καὶ διὰ Ἡσαΐου κηδόμενος τοῦ λαοῦ, ὁπηνίκα λέγει· »ὁ λαὸς οὗτος τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἐστὶν ἀπʼ ἐμοῦ« (τοῦτό ἐστι ψόγος ἐλεγκτικός)· »μάτην δὲ σέβονταί με διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.« ἐνταῦθα ἡ κηδεμονία φανερώσασα τὴν ἁμαρτίαν ἐκ παραλλήλου δείκνυσι τὴν σωτηρίαν. Ἐπιτίμησις δέ ἐστι ψόγος ἐπʼ αἰσχροῖς οἰκειῶν πρὸς τὰ καλά.","t":"Such is the Instructor when he admonishes, as when he says in the Gospel: “How often I wanted to gather your children, as a hen gathers her chicks under her wings, and you would not.” Again Scripture admonishes, saying, “They committed adultery with wood and stone, and burned incense to Baal.” For this is the greatest proof of his love for humankind: that although he knew clearly the shamelessness of the people who had kicked and bolted, he still calls them to repentance and says through Ezekiel: “Son of man, you live among scorpions; yet speak to them, if perhaps they will hear.” And to Moses he says: “Go and tell Pharaoh to send the people away; but I know that he will not send them away.” He shows both: his divinity, foreknowing what will be, and his love for humankind, giving the soul's free will occasions for repentance. He admonishes also through Isaiah, caring for the people, when he says: “This people honors me with their lips, but their heart is far from me” (this is blame that convicts); “in vain do they worship me, teaching as doctrines the commandments of men.” Here his care, having revealed the sin, shows salvation alongside it. Censure (epitimēsis) is blame for shameful things, winning one over to what is good."},"clement-paedagogus/1.9.77":{"o":"τοῦτο ἐνδείκνυται διὰ Ἱερεμίου· »ἵπποι θηλυμανεῖς ἐγενήθησαν, ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον αὐτοῦ ἐχρεμέτιζεν. μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; λέγει κύριος· ἢ ἐν λαῷ τῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου;« παραπλέκει δὲ πανταχοῦ τὸν φόβον, ὅτι »φόβος κυρίου ἀρχὴ αἰσθήσεως«. καὶ πάλιν διὰ Ὠσηὲ »οὐκ ἐπισκέψομαι« φησίν »αὐτούς· ὅτι αὐτοὶ μετὰ τῶν πορνῶν συνεφύροντο καὶ μετὰ τῶν τετελεσμένων ἔθυον, καὶ ὁ λαὸς ὁ συνίων συνεπλέκετο πόρνῃ«. δείκνυσιν αὐτῶν φανερώτερον τὸ ἁμάρτημα, συνιέναι αὐτοὺς ὁμολογῶν, ὡς ἑκόντας ἁμαρτάνοντας. καὶ ἡ σύνεσις ὄψις ἐστὶ ψυχῆς. διὸ καὶ ὁ Ἰσραὴλ ὁ ὁρῶν τὸν θεόν, τουτέστιν ὁ συνίων τὸν θεόν. Μέμψις δέ ἐστι ψόγος ὡς ὀλιγωρούντων ἢ ἀμελούντων. κέχρηται τῷ τρόπῳ τούτῳ τῆς παιδαγωγίας διὰ Ἡσαΐου λέγων· »ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι κύριος ἐλάλησεν· υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐκ ἔγνω.« πῶς γὰρ οὐ δεινόν, εἰ ὁ εἰδὼς τὸν θεὸν οὐ γνώσεται τὸν κύριον, ἀλλʼ ὁ μὲν βοῦς καὶ ὁ ὄνος, τὰ νωθῆ ζῷα καὶ τὰ μωρά, εἴσεται τὸν τρέφοντα, ὁ δὲ Ἰσραὴλ ἀλογώτερος καὶ τούτων εὑρεθήσεται; καὶ διὰ Ἱερεμίου πολλὰ καταμεμψάμενος τὸν λαὸν ἐπιφέρει· »καὶ ἐμὲ ἐγκατέλιπον, λέγει κύριος.«","t":"He shows this through Jeremiah: “They became horses mad for females; each neighed after his neighbor's wife. Shall I not visit for these things? says the Lord. Shall not my soul take vengeance on such a people?” He weaves fear in everywhere, since “the fear of the Lord is the beginning of understanding.” And again through Hosea: “I will not visit them, because they themselves mingled with harlots and sacrificed with the initiates, and the people that understands embraced a harlot.” He shows their sin more plainly by admitting that they understand, since they sin willingly. And understanding is the sight of the soul. So Israel is the one who sees God, that is, who understands God. Complaint (mempsis) is blame of those who are negligent or careless. He uses this manner of instruction through Isaiah, saying: “Hear, O heaven, and give ear, O earth, for the Lord has spoken: I have begotten sons and raised them up, but they have rejected me. The ox knows its owner, and the donkey its master's manger; but Israel has not known me.” How is it not dreadful, if the one who knows God will not recognize the Lord, while the ox and the donkey, slow and foolish animals, know who feeds them, and Israel will be found more irrational than they? And through Jeremiah, after many complaints against the people, he adds: “And they have forsaken me, says the Lord.”"},"clement-paedagogus/1.9.78":{"o":"Ἐπίπληξις δέ ἐστιν ἐπιτίμησις ἐπιπληκτικὴ ἢ ψόγος πληκτικός, κέχρηται δὲ καὶ ταύτῃ τῇ θεραπείᾳ ὁ παιδαγωγὸς διὰ Ἡσαΐου λέγων· »οὐαὶ τέκνα ἀποστάται, τάδε λέγει κύριος· ἐποιήσατε βουλὴν οὐ διʼ ἐμοῦ, καὶ συνθήκας οὐ διὰ τοῦ πνεύματός μου.« στύμματι δὲ αὐστηροτάτῳ παρʼ ἕκαστα προσχρῆται τῷ φόβῳ, ἀναστομῶν ἅμα καὶ ἐπιστρέφων διʼ αὐτοῦ πρὸς σωτηρίαν τὸν λαόν, καθάπερ καὶ τὰ βαπτόμενα τῶν ἐρίων προστύφεσθαι φιλεῖ εἰς βεβαίαν εὐτρεπιζόμενα τῆς βαφῆς παραδοχήν. Ἔλεγχος δέ ἐστιν προφορὰ ἁμαρτίας εἰς τὸ μέσον φέρουσα. τούτῳ μάλιστα συγχρῆται ὡς ἀναγκαίῳ τῷ τρόπῳ τῆς παιδαγωγίας διὰ τὸ ἔκλυτον τῆς τῶν πολλῶν πίστεως. λέγει μὲν γὰρ διὰ Ἡσαΐου· »ἐγκατελίπετε τὸν κύριον καὶ παρωργίσατε τὸν ἅγιον τοῦ Ἰσραήλ.« λέγει δὲ καὶ διὰ Ἱερεμίου· »ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ καὶ ἔφριξεν ἐπὶ πλείω ἡ γῆ· ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαὸς οὗτος· ἐμὲ ἐγκατέλιπον, πηγὴν ὕδατος ζῶντος καὶ ὤρυξαν λάκκους συντετριμμένους, οἳ οὐ δυνήσονται συσχεῖν ὕδωρ.« καὶ πάλιν διὰ τοῦ αὐτοῦ· »ἁμαρτίαν ἥμαρτεν Ἱερουσαλήμ· διὰ τοῦτο εἰς σάλον ἐγένετο· πάντες οἱ δοξάζοντες αὐτὴν ἠτίμασαν αὐτήν, ὅτι εἶδον ἀσχημοσύνην αὐτῆς.« τὸ δὲ αὐστηρὸν τοῦ ἐλέγχου καὶ ἐπιπληκτικὸν διὰ Σολομῶντος παραμυθούμενος λέγει αἰνιττόμενος κατὰ τὸ παρασιωπώμενον τὸ φιλότεκνον τῆς παιδαγωγίας· »υἱέ μου, μὴ ὀλιγώρει παιδείας κυρίου, μηδὲ ἐκλύου ὑπʼ αὐτοῦ ἐλεγχόμενος· ὃν γὰρ ἀγαπᾷ κύριος, παιδεύει, μαστιγοῖ δὲ πάντα υἱόν, ὃν παραδέχεται«, ὅτι »ἁμαρτωλὸς ἄνθρωπος ἐκκλίνει ἐλεγμόν«. ἀκολούθως τοίνυν »ἐλεγχέτω με δίκαιος« ἡ γραφὴ λέγει »καὶ παιδευσάτω με, ἔλαιον δὲ ἁμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου«.","t":"Reprimand (epiplēxis) is striking censure or smiting blame. The Instructor uses this treatment too, through Isaiah, saying: “Woe, rebellious children, says the Lord: you have made a plan, but not through me, and covenants, but not through my Spirit.” At every point he uses fear as a very sharp astringent, at once opening up the people and turning them back through it to salvation, just as wool that is to be dyed is usually treated with an astringent first, to prepare it to take the dye firmly. Reproof (elenchos) is the bringing of sin to light, setting it out in the open. He uses this manner of instruction most of all, as necessary, because of the weakness of the faith of the many. For he says through Isaiah: “You have forsaken the Lord and provoked the Holy One of Israel to anger.” And he says through Jeremiah: “Heaven was astonished at this, and the earth shuddered greatly; for this people has done two evils: they have forsaken me, the spring of living water, and dug for themselves broken cisterns that can hold no water.” And again through the same prophet: “Jerusalem sinned a sin; therefore she has become unsettled; all who glorified her have dishonored her, for they saw her shame.” He softens the severity and sharpness of reproof through Solomon, hinting by implication at the fatherly love in his instruction: “My son, do not make light of the discipline of the Lord, nor lose heart when you are reproved by him; for the Lord disciplines the one he loves, and scourges every son whom he receives,” since “a sinful man shuns reproof.” Consistently, then, Scripture says, “Let the righteous one reprove me and discipline me; but let not the oil of the sinner anoint my head.”"},"clement-paedagogus/1.9.79":{"o":"Φρένωσις δέ ἐστι ψόγος φρενῶν ἐμποιητικός. οὐδὲ τούτου ἀπέσχηται τοῦ τρόπου τῆς παιδαγωγίας, ἀλλὰ διὰ Ἱερεμίου φησίν· »ἕως τίνος κεκράξομαι καὶ οὐκ εἰσακούσονται; ἰδοὺ ἀπερίτμητα τὰ ὦτα αὐτῶν.« ὢ τῆς μακαρίας ἀνεξικακίας. καὶ πάλιν διὰ τοῦ αὐτοῦ· »ἀπερίτμητα πάντα τὰ ἔθνη, ὁ δὲ λαὸς οὗτος ἀπερίτμητος καρδίᾳ.« »ὅτι λαὸς ἀπειθής ἐστιν, οἱ υἱοί«, φησίν, »οἷς οὐκ ἔστι πίστις«. Ἐπισκοπὴ δέ ἐστιν ἐπίπληξις σφοδρά. κέχρηται τῷ εἴδει τούτῳ ἐν εὐαγγελίῳ· »Ἱερουσαλὴμ Ἱερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν.« καὶ ἡ ἐπαναδίπλωσις τοῦ ὀνόματος ἰσχυρὰν τὴν ἐπίπληξιν πεποίηται. ὁ γὰρ εἰδὼς τὸν θεὸν πῶς τοὺς διακόνους τοῦ θεοῦ διώκει; διὰ τοῦτο φησίν· »ἀφίεται ὁ οἶκος ὑμῶν ἔρημος, λέγω γὰρ ὑμῖν· ἀπάρτι οὐ μὴ ἴδητέ με, ἕως ἂν εἴπητε· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.« εἰ γὰρ οὐ δέχεσθε τὴν φιλανθρωπίαν, ἐπιγνώσεσθε τὴν ἐξουσίαν.","t":"Bringing to one's senses (phrenōsis) is blame that puts sense into the mind (phrenes). He has not refrained from this manner of instruction either, but says through Jeremiah: “How long shall I cry out, and they will not listen? Behold, their ears are uncircumcised.” O blessed forbearance! And again through the same prophet: “All the nations are uncircumcised, but this people is uncircumcised in heart.” “For it is a disobedient people, sons,” he says, “in whom there is no faith.” Visitation (episkopē) is severe reprimand. He uses this kind in the Gospel: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you.” The repetition of the name makes the reprimand strong. For how can one who knows God persecute the ministers of God? That is why he says: “Your house is left to you desolate; for I tell you, from now on you will not see me until you say, Blessed is he who comes in the name of the Lord.” For if you do not accept his love for humankind, you will know his power."},"clement-paedagogus/1.9.80":{"o":"Λοιδορία δέ ἐστι ψόγος ἐπιτεταμένος. κέχρηται δὲ τῇ λοιδορίᾳ ἐν φαρμάκου μοίρᾳ διὰ Ἡσαΐου λέγων »οὐαὶ ἔθνος ἁμαρτωλόν, υἱοὶ ἄνομοι, λαὸς πλήρης ἁμαρτιῶν, σπέρμα πονηρόν« κἀν τῷ εὐαγγελίῳ διὰ Ἰωάννου »ὄφεις« φησὶν »γεννήματα ἐχιδνῶν«. Ἔγκλησις δέ ἐστι ψόγος ἀδικούντων. τούτῳ τῷ παιδαγωγήματι διὰ Δαβὶδ κέχρηται, »λαός, ὃν οὐκ ἔγνων,« λέγων »ἐδούλευσέν μοι καὶ εἰς ἀκοὴν ὠτίου ὑπήκουσέν μου, υἱοὶ ἀλλότριοι ἐψεύσαντό μοι καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν«, καὶ διὰ Ἱερεμίου· »καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου, καὶ οὐκ ἐφοβήθη ἀσύνθετος Ἰούδα«, αὖθίς τε· »καὶ ἠθέτησεν εἰς ἐμὲ ὁ οἶκος Ἰσραήλ, καὶ ὁ οἶκος Ἰούδα ἐψεύσατο τῷ κυρίῳ.« Μεμψιμοιρία δέ ἐστι λάθριος ψόγος, τεχνικῇ βοηθείᾳ καὶ αὐτὴ σωτηρίαν οἰκονομουμένη ἐν παρακαλύμματι. κέχρηται δὲ αὐτῇ διὰ Ἱερεμίου· »πῶς ἐκάθισεν μόνη ἡ πόλις ἡ πεπληθυμμένη λαῶν; ἐγενήθη ὡσεὶ χήρα· ἄρχουσα χωρῶν ἐγενήθη εἰς φόρους· κλαίουσα ἔκλαυσεν ἐν νυκτί.«","t":"Reviling (loidoria) is intensified blame. He uses reviling as a medicine through Isaiah, saying: “Woe, sinful nation, lawless sons, a people full of sins, an evil seed”; and in the Gospel through John he says, “Serpents, brood of vipers.” Accusation (enklēsis) is blame of wrongdoers. He uses this means of instruction through David, saying: “A people whom I did not know served me, and at the hearing of the ear they obeyed me; foreign sons lied to me and limped from their paths”; and through Jeremiah: “And I gave her a certificate of divorce, and faithless Judah did not fear”; and again: “And the house of Israel dealt faithlessly with me, and the house of Judah lied to the Lord.” Lamentation (mempsimoiria) is hidden blame, and it too, by skillful help, works salvation under a veil. He uses it through Jeremiah: “How the city that was full of peoples sits alone! She has become like a widow; the ruler of lands has become subject to tribute; she weeps bitterly in the night.”"},"clement-paedagogus/1.9.81":{"o":"Διάσυρσις δέ ἐστι ψόγος διασυρτικός. καὶ τούτῳ κέχρηται τῷ βοηθήματι ὁ θεῖος παιδαγωγὸς διὰ Ἱερεμίου λέγων· »ὄψις πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας. καὶ οὐχ ὡς οἶκον ἐκάλεσάς με καὶ πατέρα καὶ ἄρχοντα τῆς παρθενίας σου;« καὶ »πόρνη καλὴ καὶ ἐπίχαρις, ἡγουμένη φαρμάκων«. τεχνικῶς πάνυ τὴν παρθένον τῷ τῆς πορνείας ἐνυβρίσας ὀνόματι, αὖθις ἐπὶ τὴν σεμνότητα ἐντρέπων μετακαλεῖται. Κατανεμέσησις δέ ἐστιν ἐπιτίμησις νόμιμος ἢ ἐπιτίμησις τῶν †ὁδῶν παρὰ τὸ προσῆκον ἐπαιρομένων. ταύτῃ διὰ Μωσέως ἐπαιδαγώγει, λέγων »τέκνα μωμητά, γενεὰ σκολιὰ καὶ διεστραμμένη, ταῦτα κυρίῳ ἀνταποδίδοτε; οὗτος λαὸς μωρὸς καὶ οὐχὶ σοφός. οὐκ αὐτὸς οὗτος ὁ πατὴρ ἐκτήσατό σε;« καὶ διὰ Ἡσαΐου φησίν· »οἱ ἄρχοντές σου ἀπειθοῦσιν, κοινωνοὶ κλεπτῶν, ἀγαπῶντες δῶρα, διώκοντες ἀνταπόδομα, ὀρφανοῖς οὐ κρίνοντες.« Καθόλου δὲ ἡ περὶ τὸν φόβον αὐτοῦ τεχνολογία σωτηρίας ἐστὶ πηγή, ἀγαθοῦ δέ γε τὸ σῴζειν· »ἔλεος δὲ κυρίου ἐπὶ πᾶσαν σάρκα· ἐλέγχων καὶ παιδεύων καὶ διδάσκων ὡς ποιμὴν τὸ ποίμνιον αὐτοῦ. τοὺς ἐκδεχομένους παιδείαν ἐλεᾷ καὶ τοὺς κατασπουδάζοντας εἰς κόλλησιν αὐτῷ·« καὶ ταύτῃ τῇ ἀγωγῇ »ἑξακοσίας χιλιάδας πεζῶν, τοὺς ἐπισυναχθέντας ἐν ᾗ ἔσχον σκληροκαρδίᾳ, μαστιγῶν, ἐλεῶν, τύπτων, ἰώμενος, ἐν οἰκτιρμῷ καὶ παιδείᾳ διεφύλαξεν.« »κατὰ γὰρ τὸ πολὺ ἔλεος αὐτοῦ, οὕτως καὶ ὁ ἔλεγχος αὐτοῦ.« καλὸν μὲν γὰρ τὸ μὴ ἁμαρτεῖν, ἀγαθὸν δὲ καὶ τὸ ἁμαρτόντα μετανοεῖν, ὥσπερ ἄριστον τὸ ὑγιαίνειν ἀεί, καλὸν δὲ καὶ τὸ ἀνασφῆλαι τῆς νόσου.","t":"Ridicule (diasyrsis) is mocking blame. The divine Instructor uses this aid too through Jeremiah, saying: “You had the face of a harlot; you were shameless toward all. And did you not call me as your house and father and guardian of your virginity?” and “a harlot, fair and charming, skilled in sorceries.” Very skillfully insulting the virgin with the name of harlotry, he calls her back again to modesty, putting her to shame. Indignation (katanemesēsis) is lawful censure, or censure of those who are exalted beyond what is fitting †. By this he instructed through Moses, saying: “Blemished children, a crooked and perverse generation, is this how you repay the Lord? This is a foolish people and not wise. Is not he your father who acquired you?” And through Isaiah he says: “Your rulers are disobedient, partners of thieves, loving bribes, pursuing rewards, not judging for orphans.” In general, his art of using fear is a spring of salvation, and to save belongs to the good one. “The mercy of the Lord is upon all flesh, reproving and disciplining and teaching, as a shepherd his flock. He has mercy on those who accept discipline and are eager to cling to him.” And by this guidance “he guarded six hundred thousand foot soldiers, gathered together in their hardness of heart, scourging, having mercy, striking, healing, in compassion and discipline.” “For as great as his mercy, so great also is his reproof.” It is good not to sin, but it is also good for one who has sinned to repent; just as it is best always to be healthy, but good also to recover from illness."},"clement-paedagogus/1.9.82":{"o":"ταύτῃ τοι καὶ διὰ Σολομῶντος παραγγέλλεται· »σὺ μὲν ῥάβδῳ πάταξον τὸν υἱόν, τὴν δὲ ψυχὴν αὐτοῦ ἐκ θανάτου ῥῦσαι.« καὶ πάλιν· »μὴ ἀπόσχῃ νήπιον παιδεύων. εὔθυναι δὲ αὐτὸν ῥάβδῳ, οὐ γὰρ θανεῖται.« Ἔλεγχος γὰρ καὶ ἐπίπληξις, ὥσπερ οὖν καὶ τοὔνομα αἰνίττεται, αὗται πληγαὶ ψυχῆς εἰσι, σωφρονίζουσαι τὰς ἁμαρτίας καὶ θάνατον ἀπείργουσαι, εἰς δὲ τὴν σωφροσύνην ἄγουσαι τοὺς εἰς ἀκολασίαν ὑποφερομένους. ταύτῃ τοι καὶ Πλάτων τὴν μεγίστην τῆς ἐπανορθώσεως δύναμιν καὶ τὴν κυριωτάτην κάθαρσιν τὸν ἔλεγχον εἰδὼς ἀκολούθως τῷ λόγῳ τὸν τὰ μέγιστα ἀκάθαρτον ὄντα ἀπαίδευτόν τε καὶ αἰσχρὸν γεγονέναι διὰ τὸ ἀνέλεγκτον εἶναι βούλεται, ᾗ καθαρώτατον καὶ κάλλιστον ἔπρεπεν τὸν ὄντως ἐσόμενον εὐδαίμονα εἶναι. εἰ γὰρ »οἱ ἄρχοντες οὐκ εἰσὶ φόβος τῷ ἀγαθῷ ἔργῳ«, πῶς ὁ φύσει ἀγαθὸς θεὸς φόβος ἔσται τῷ μὴ ἁμαρτάνοντι;","t":"So it is also commanded through Solomon: “Strike your son with the rod, and you will deliver his soul from death.” And again: “Do not refrain from disciplining a child; correct him with the rod, for he will not die.” Reproof and reprimand (epiplēxis), as the name itself suggests, are blows (plēgai) to the soul, chastening sins and warding off death, and leading to self-control those who are carried away into licentiousness. So Plato too, knowing that reproof is the greatest power of correction and the most sovereign purification, holds, consistently, that the one who is most impure has become uneducated and shameful because he has not been reproved, whereas the one who is truly to be happy ought to be most pure and most beautiful. For if “rulers are not a terror to good conduct,” how will God, good by nature, be a terror to one who does not sin?"},"clement-paedagogus/1.9.83":{"o":"»ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ«, ᾗ φησιν ὁ ἀπόστολος. διὰ τοῦτό τοι καὶ αὐτὸς ὁ ἀπόστολος ἐπιστύφει παρʼ ἕκαστα τὰς ἐκκλησίας κατʼ εἰκόνα κυρίου καὶ συναισθόμενος τῆς ἑαυτοῦ παρρησίας καὶ τῆς τῶν ἀκουόντων ἀσθενείας πρὸς τοὺς Γαλάτας λέγει· »ἐχθρὸς ὑμῶν γέγονα ἀληθεύων ὑμῖν;« ὡς δὲ οἱ ὑγιαίνοντες οὐ χρῄζουσιν ἰατροῦ, παρʼ ὅσον ἔρρωνται, οἱ δὲ νοσοῦντες ἐπιδέονται τῆς τέχνης, οὕτως καὶ ἡμεῖς οἱ ἐν τῷ βίῳ νοσοῦντες περί τε τὰς ἐπιθυμίας τὰς ἐπονειδίστους περί τε τὰς ἀκρασίας τὰς ἐπιψόγους καὶ περὶ τὰς ἄλλας τῶν παθῶν φλεγμονὰς τοῦ σωτῆρος ἐπιδεόμεθα· ὃ δὲ οὐ μόνον τὰ ἤπια ἐπιπάσσει φάρμακα, ἀλλὰ καὶ τὰ στυπτικά. ἱστᾶσιν γοῦν τῶν ἁμαρτιῶν τὰς νομὰς αἱ πικραὶ τοῦ φόβου ῥίζαι· διὸ καὶ σωτήριος, εἰ καὶ πικρός, ὁ φόβος. εἰκότως ἄρα σωτῆρος μὲν οἱ νοσοῦντες δεόμεθα, οἱ πεπλανημένοι δὲ τοῦ καθηγησομένου καὶ οἱ τυφλοὶ τοῦ φωταγωγήσοντος καὶ οἱ διψῶντες τῆς πηγῆς τῆς ζωτικῆς, ἀφʼ ἧς οἱ μεταλαβόντες οὐκέτι διψήσουσιν, καὶ οἱ νεκροὶ δὲ τῆς ζωῆς ἐνδεεῖς καὶ τοῦ ποιμένος τὰ πρόβατα καὶ οἱ παῖδες τοῦ παιδαγωγοῦ, ἀλλὰ καὶ πᾶσα ἡ ἀνθρωπότης Ἰησοῦ, ἵνα μὴ ἀνάγωγοι καὶ ἁμαρτωλοὶ εἰς τέλος τῆς καταδίκης ἐκπέσωμεν, διακριθῶμεν δὲ τῶν ἀχυρμιῶν καὶ εἰς τὴν πατρῴαν ἀποθήκην σωρευθῶμεν· τὸ γὰρ πτύον ἐν τῇ χειρὶ τοῦ κυρίου, ᾧ ἀποκρίνεται τοῦ πυροῦ τὸ ἄχυρον","t":"“But if you do evil, be afraid,” as the apostle says. That is why the apostle himself, in the image of the Lord, is severe with the churches at every point; and, conscious of his own boldness and of the weakness of his hearers, he says to the Galatians, “Have I become your enemy by telling you the truth?” As the healthy do not need a physician, so far as they are well, while the sick require his art, so we too, who in this life are sick with shameful desires, blameworthy incontinence, and the other inflammations of the passions, need the Savior. He applies not only soothing medicines but astringent ones too. The bitter roots of fear check the spreading of sins; so fear is saving, even if bitter. Rightly, then, we who are sick need a Savior, those who have gone astray a guide, the blind someone to give them light, the thirsty the spring of life, from which those who partake will thirst no more; the dead need life, the sheep the shepherd, and the children the Instructor; indeed all humanity needs Jesus, so that we may not, untrained and sinful, fall at last into condemnation, but may be separated from the chaff and gathered into the Father's granary. For the winnowing fan is in the Lord's hand, by which the chaff is separated from the wheat,"},"clement-paedagogus/1.9.84":{"o":"τὸ ὀφειλόμενον τῷ πυρί. ἐξὸν δέ, εἰ βούλεσθε, τοῦ παναγίου ποιμένος καὶ παιδαγωγοῦ, τοῦ παντοκράτορος καὶ πατρικοῦ λόγου, τὴν ἄκραν σοφίαν καταμανθάνειν ἡμῖν, ἔνθα ἀλληγορεῖ, ποιμένα ἑαυτὸν προβάτων λέγων· ἔστι δὲ παιδαγωγὸς νηπίων. φησὶν γοῦν διὰ Ἰεζεκιὴλ πρὸς τοὺς πρεσβυτέρους ἀποταθεὶς καί τινα αὐτοῖς σωτήριον παρατιθέμενος εὐλόγου φροντίδος ὑπογραμμόν· »καὶ τὸ χωλὸν καταδήσω καὶ τὸ ὀχλούμενον ἰάσομαι καὶ τὸ πλανώμενον ἐπιστρέψω καὶ βοσκήσω αὐτοὺς ἐγὼ εἰς τὸ ὄρος τὸ ἅγιόν μου.« ταῦτʼ ἐστὶν ἀγαθοῦ ποιμένος ἐπαγγέλματα· βόσκησον ἡμᾶς τοὺς νηπίους ὡς πρόβατα. ναί, δέσποτα, τῆς σῆς πλήρωσον νομῆς, τῆς δικαιοσύνης· ναί, παιδαγωγέ, ποίμανον ἡμᾶς εἰς τὸ ἅγιόν σου ὄρος, πρὸς τὴν ἐκκλησίαν, τὴν ὑψωμένην, τὴν ὑπερνεφῆ, τὴν ἁπτομένην οὐρανῶν. »καὶ ἔσομαι«, φησίν, »αὐτῶν ποιμὴν καὶ ἔσομαι ἐγγὺς αὐτῶν« ὡς ὁ χιτὼν τοῦ χρωτὸς αὐτῶν· σῶσαι βούλεταί μου τὴν σάρκα, περιβαλὼν τὸν χιτῶνα τῆς ἀφθαρσίας, καὶ τὸν χρῶτά μου κέχρικεν. »καλέσουσί με«, φησί, »καὶ ἐρῶ· ἰδοὺ πάρειμι.« θᾶττον ὑπήκουσας ἢ προσεδόκησα, δέσποτα· »καὶ ἐὰν διαβαίνωσιν, οὐκ ὀλισθήσουσι, λέγει κύριος.« οὐ γὰρ πεσούμεθα εἰς φθορὰν οἱ διαβαίνοντες εἰς ἀφθαρσίαν, ὅτι ἀνθέξεται ἡμῶν αὐτός· ἔφη γὰρ αὐτὸς καὶ ἠθέλησεν αὐτός.","t":"the chaff due to the fire. If you will, we may learn the supreme wisdom of the all-holy Shepherd and Instructor, the almighty Word of the Father, where he speaks figuratively, calling himself shepherd of sheep; he is the Instructor of infants. He says through Ezekiel, addressing the elders and setting before them a saving model of wise care: “And I will bind up the lame, and heal the afflicted, and turn back the one that wanders, and I myself will feed them on my holy mountain.” These are the promises of a good shepherd. Feed us infants like sheep. Yes, Master, fill us with your pasture, righteousness; yes, Instructor, shepherd us to your holy mountain, the church, which is exalted above the clouds and touches the heavens. “And I will be their shepherd,” he says, “and I will be near them,” as the tunic to their skin. He wishes to save my flesh, clothing it with the tunic of incorruption, and he has anointed my skin. “They will call me,” he says, “and I will say, Here I am.” You heard more quickly than I expected, Master! “And if they pass through, they will not slip, says the Lord.” For we who pass over to incorruption will not fall into corruption, because he himself will hold us up; for he himself said it, and he himself willed it."},"clement-paedagogus/1.9.85":{"o":"Τοιοῦτος ἡμῶν ὁ παιδαγωγός, ἀγαθὸς ἐνδίκως. »οὐκ ἦλθον«, φησί, »διακονηθῆναι, ἀλλὰ διακονῆσαι.« διὰ τοῦτο εἰσάγεται ἐν τῷ εὐαγγελίῳ κεκμηκώς, ὁ κάμνων ὑπὲρ ἡμῶν καὶ »δοῦναι τὴν ψυχὴν τὴν ἑαυτοῦ λύτρον ἀντὶ πολλῶν« ὑπισχνούμενος. τοῦτον γὰρ μόνον ὁμολογεῖ ἀγαθὸν εἶναι ποιμένα· μεγαλόδωρος οὖν ὁ τὸ μέγιστον ὑπὲρ ἡμῶν, τὴν ψυχὴν αὐτοῦ, ἐπιδιδούς, καὶ μεγαλωφελὴς καὶ φιλάνθρωπος, ὅτι καὶ ἀνθρώπων, ἐξὸν εἶναι κύριος, ἀδελφὸς εἶναι βεβούληται· ὃ δὲ καὶ εἰς τοσοῦτον ἀγαθὸς ὥστε ἡμῶν καὶ ὑπεραποθανεῖν. ἀλλὰ καὶ ἡ δικαιοσύνη κέκραγεν αὐτοῦ· »ἐὰν ὀρθοὶ πρός με ἥκητε, κἀγὼ ὀρθὸς πρὸς ὑμᾶς· ἐὰν πλάγιοι πορεύησθε, κἀγὼ πλάγιος, λέγει κύριος τῶν δυνάμεων«, τὰς ἐπιπλήξεις τῶν ἁμαρτωλῶν πλαγίας αἰνιττόμενος ὁδούς. ἡ γὰρ εὐθεῖα καὶ κατὰ φύσιν, ἣν αἰνίττεται τὸ ἰῶτα τοῦ Ἰησοῦ, ἡ ἀγαθωσύνη αὐτοῦ, ἡ πρὸς τοὺς ἐξ ὑπακοῆς πεπιστευκότας ἀμετακίνητός τε καὶ ἀρρεπής. »ἐπειδὴ ἐκάλουν καὶ οὐχ ὑπηκούετε, λέγει κύριος, ἀλλὰ ἀκύρους ἐποιεῖτε τὰς ἐμὰς βουλάς, τοῖς δὲ ἐμοῖς ἐλέγχοις οὐ προσείχετε.« οὕτως ὁ κυριακὸς ἔλεγχος ὠφελιμώτατος.","t":"Such is our Instructor, rightly good. “I came,” he says, “not to be served, but to serve.” That is why he is presented in the Gospel as weary, he who labors for us and promises “to give his life as a ransom for many.” For he confesses that only such a one is a good shepherd. Generous, then, is he who gives the greatest thing for us, his life; very beneficial and loving to humankind, since, though he could be Lord of human beings, he has willed to be their brother; and so good that he even died for us. His justice too has cried out: “If you come to me upright, I too will be upright toward you; if you walk crookedly, I too will be crooked, says the Lord of hosts,” hinting at the reprimands of sinners as crooked ways. For the straight and natural way, which the iota of Jesus hints at, is his goodness, unmoved and unswerving toward those who have believed through obedience. “Since I called and you did not listen, says the Lord, but made my counsels void, and paid no attention to my reproofs.” So the Lord's reproof is most beneficial."},"clement-paedagogus/1.9.86":{"o":"περὶ τούτων καὶ διὰ Δαβὶδ λέγει· »γενεὰ σκολιὰ καὶ παραπικραίνουσα, γενεὰ ἥτις οὐ κατεύθυνεν τὴν καρδίαν αὐτῆς, καὶ οὐκ ἐπιστώθη μετὰ τοῦ θεοῦ τὸ πνεῦμα αὐτῆς. οὐκ ἐφυλάξαντο τὴν διαθήκην τοῦ θεοῦ καὶ ἐν τῷ νόμῳ αὐτοῦ οὐκ ἤθελον πορεύεσθαι.« αὗται αἰτίαι παραπικρασμοῦ, διʼ ἃς ὁ κριτὴς ἔρχεται τὴν δίκην ἐποίσων τοῖς τὴν εὐζωΐαν ἑλέσθαι μὴ βεβουλημένοις. διὰ τοῦτο αὐτοῖς τραχύτερον ἐνθένδε προσενήνεκται, εἴ πως ἀναχαιτίσαι τῆς ἐπὶ τὸν θάνατον ὁρμῆς. λέγει γοῦν διὰ Δαβὶδ σαφεστάτην αἰτίαν τῆς ἀπειλῆς· »οὐκ ἐπίστευσαν ἐν τοῖς θαυμασίοις αὐτοῦ. ὅταν ἀπέκτεννεν αὐτούς, ἐξεζήτουν αὐτὸν καὶ ἐπέστρεφον καὶ ὤρθριζον πρὸς τὸν θεὸν καὶ ἐμνήσθησαν, ὅτι ὁ θεὸς βοηθὸς αὐτῶν ἐστιν καὶ ὁ θεὸς ὁ ὕψιστος λυτρωτὴς αὐτῶν ἐστιν.« οὕτως οἶδεν ἐπιστρέφοντας αὐτοὺς διὰ τὸν φόβον, τῆς δὲ φιλανθρωπίας αὐτοῦ καταπεφρονηκότας. ὀλιγωρεῖται μὲν γὰρ ὡς ἐπίπαν τὸ ἀγαθὸν χρηστευόμενον ἀεί, θεραπεύεται δὲ ὑπομιμνῇσκον τῷ φιλανθρώπῳ τῆς δικαιοσύνης φόβῳ.","t":"Of these he says also through David: “A crooked and embittering generation, a generation that did not set its heart right, and whose spirit was not faithful to God. They did not keep God's covenant, and would not walk in his law.” These are the causes of the provocation, for which the Judge comes to bring punishment on those who did not choose to live well. That is why he has dealt more harshly with them from then on, to check, if possible, their rush toward death. Through David he gives the clearest reason for the threat: “They did not believe in his wonders. When he slew them, they sought him and turned back and rose early to seek God, and remembered that God is their helper, and God Most High their redeemer.” So he knows that they turn back through fear, having despised his love for humankind. For goodness that is always kind is generally slighted, but it is honored when it reminds us by the loving fear of justice."},"clement-paedagogus/1.9.87":{"o":"διττὸν δὲ τὸ εἶδος τοῦ φόβου, ὧν τὸ μὲν ἕτερον γίνεται μετὰ αἰδοῦς, ᾧ χρῶνται πολῖται μὲν πρὸς ἡγεμόνας ἀγαθοὺς καὶ ἡμεῖς πρὸς τὸν θεόν, καθάπερ οἱ παῖδες οἱ σώφρονες πρὸς τοὺς πατέρας· »ἵππος γάρ«, φησίν, »ἀδάμαστος ἐκβαίνει σκληρός, καὶ υἱὸς ἀνειμένος ἐκβαίνει προαλής·« τὸ δὲ ἕτερον εἶδος τοῦ φόβου μετὰ μίσους γίνεται, ᾧ δοῦλοι πρὸς δεσπότας κέχρηνται χαλεποὺς καὶ Ἑβραῖοι δεσπότην ποιήσαντες, οὐ πατέρα, τὸν θεόν. πολλῷ δέ, οἶμαι, καὶ τῷ παντὶ τὸ ἑκούσιον καὶ κατὰ προαίρεσιν τοῦ κατὰ ἀνάγκην εἰς εὐσέβειαν διαφέρει. »αὐτὸς γάρ«, φησίν, »οἰκτίρμων ἐστίν, ἰάσεται τὰς ἁμαρτίας αὐτῶν καὶ οὐ διαφθερεῖ· καὶ πληθυνεῖ τοῦ ἀποστρέψαι τὸν θυμὸν αὐτοῦ καὶ οὐκ ἐκκαύσει πᾶσαν τὴν ὀργὴν αὐτοῦ.« ὅρα πῶς τὸ δίκαιον ἐπιδείκνυται τοῦ παιδαγωγοῦ τὸ περὶ τὰς ἐπιτιμήσεις καὶ τὸ ἀγαθὸν τοῦ θεοῦ τὸ περὶ τὰς οἰκτειρήσεις. διὰ τοῦτο ὁ Δαβίδ, τουτέστι τὸ πνεῦμα τὸ διʼ αὐτοῦ, ἄμφω περιλαβὼν ἐπὶ τοῦ αὐτοῦ ψάλλει θεοῦ· »δικαιοσύνη καὶ κρίμα ἑτοιμασία τοῦ θρόνου σου· ἔλεος καὶ ἀλήθεια προπορεύσονται πρὸ προσώπου σου.«","t":"Fear is of two kinds. One comes with reverence: citizens have it toward good rulers, and we toward God, as sensible children toward their fathers. “For an untamed horse turns out stubborn,” it says, “and a son left to himself turns out headstrong.” The other kind of fear comes with hatred: slaves have it toward harsh masters, and the Hebrews had it, who made God a master, not a father. The voluntary, freely chosen fear differs greatly, I think, indeed entirely, from compelled fear in relation to piety. “For he is merciful,” it says; “he will heal their sins and not destroy them; and he will abound in turning away his anger, and will not kindle all his wrath.” See how the justice of the Instructor is shown in his rebukes, and the goodness of God in his compassion. That is why David, that is, the Spirit through him, including both, sings of the same God: “Righteousness and judgment are the foundation of your throne; mercy and truth will go before your face.”"},"clement-paedagogus/1.9.88":{"o":"τῆς αὐτῆς εἶναι δυνάμεως ὁμολογεῖ καὶ κρίνειν καὶ εὐεργετεῖν· ἅμα γὰρ ἀμφοῖν ἡ ἐξουσία [ἡ] κρίσις τοῦ δικαίου διακρίνουσα τὰ ἐναντία. καὶ ὁ αὐτὸς δίκαιος καὶ ἀγαθός, ὁ ὄντως θεός, ὁ ὢν αὐτὸς τὰ πάντα καὶ τὰ πάντα ὁ αὐτός, ὅτι αὐτὸς θεός, ὁ μόνος θεός. ὡς γὰρ τὸ ἔσοπτρον τῷ αἰσχρῷ οὐ κακόν, ὅτι δεικνύει αὐτὸν οἷός ἐστιν, καὶ ὡς ὁ ἰατρὸς τῷ νοσοῦντι οὐ κακὸς ὁ τὸν πυρετὸν ἀναγγέλλων αὐτοῦ (οὐ γὰρ αἴτιος τοῦ πυρετοῦ ὁ ἰατρός, ἀλλὰ ἔλεγχός ἐστι τοῦ πυρετοῦ), οὕτως οὐδὲ ὁ ἐλέγχων δύσνους τῷ κάμνοντι τὴν ψυχήν· οὐ γὰρ ἐντίθησι τὰ πλημμελήματα, τὰ δὲ προσόντα ἐπιδείκνυσιν ἁμαρτήματα εἰς τὴν τῶν ὁμοίων ἐπιτηδευμάτων ἀποτροπήν. ὥστε ἀγαθὸς μὲν ὁ θεὸς διʼ ἑαυτόν, δίκαιος δὲ ἤδη διʼ ἡμᾶς, καὶ τοῦτο ὅτι ἀγαθός. τὸ δίκαιον δὲ ἡμῖν διὰ τοῦ λόγου ἐνδείκνυται τοῦ ἑαυτοῦ ἐκεῖθεν ἄνωθεν, ὅθεν γέγονεν πατήρ. πρὶν γὰρ κτίστην γενέσθαι θεὸς ἦν, ἀγαθὸς ἦν, καὶ διὰ τοῦτο καὶ δημιουργὸς εἶναι καὶ πατὴρ ἠθέλησεν· καὶ ἡ τῆς ἀγάπης ἐκείνης σχέσις δικαιοσύνης γέγονεν ἀρχή, καὶ τὸν ἥλιον ἐπιλάμποντος τὸν αὑτοῦ καὶ τὸν υἱὸν καταπέμποντος τὸν αὑτοῦ· καὶ πρῶτος οὗτος τὴν ἐξ οὐρανῶν ἀγαθὴν κατήγγειλεν δικαιοσύνην, »οὐδεὶς ἔγνω τὸν υἱὸν εἰ μὴ ὁ πατὴρ« λέγων, »οὐδὲ τὸν πατέρα εἰ μὴ ὁ υἱός«. αὕτη ἡ ἀντιταλαντεύουσα γνῶσις ἐπʼ ἴσης δικαιοσύνης ἀρχαίας σύμβολον. ἔπειτα δὲ ἐπὶ τοὺς ἀνθρώπους καταβέβηκεν ἡ δικαιοσύνη καὶ γράμματι καὶ σώματι, τῷ λόγῳ καὶ τῷ νόμῳ, εἰς μετάνοιαν τὴν ἀνθρωπότητα βιαζομένη σωτήριον· ἀγαθὴ γὰρ ἦν. ἀλλʼ οὐχ ὑπακούεις τῷ θεῷ· σεαυτὸν αἰτιῶ τὸν κριτὴν ἐπισπώμενος.","t":"He confesses that judging and doing good belong to the same power; for the authority over both together is the judgment of the just one, separating opposites. The same God is just and good, the one who truly is God, who himself is all things, and all things are himself, because he himself is God, the only God. As a mirror is not bad to an ugly man because it shows him as he is, and as a physician is not bad to a sick man when he tells him of his fever (for the physician is not the cause of the fever, but its detector), so neither is the one who reproves ill-disposed toward one sick in soul; for he does not put the offenses there, but points out the sins that are present, to turn us from similar practices. So God is good in himself, and just for our sake, and this because he is good. He shows us his justice through his own Word from there above, from where he became Father. For before he became Creator he was God, he was good; and for this reason he willed to be both Maker and Father. The relation of that love became the beginning of justice, as he makes his sun shine and sends down his Son. And the Son first proclaimed the good justice from heaven, saying, “No one knew the Son except the Father, nor the Father except the Son.” This mutually balanced knowledge is a symbol of primal, equal justice. Then justice came down to human beings, both in letter and in body, in the law and in the Word, constraining humanity to saving repentance; for it was good. But you do not obey God: blame yourself for bringing the judge upon you."},"clement-paedagogus/2.1.1":{"o":"Ἐχομένοις τοίνυν τοῦ σκοποῦ καὶ τὰς γραφὰς πρὸς τὸ βιωφελὲς τῆς παιδαγωγίας ἐκλεγομένοις, ὁποῖόν τινα εἶναι χρὴ παρʼ ὅλον τὸν βίον τὸν Χριστιανὸν καλούμενον, κεφαλαιωδῶς ὑπογραπτέον. ἀρκτέον οὖν ἡμῖν ἀφʼ ἡμῶν αὐτῶν καὶ ὅπως ἁρμόττειν γε χρή. στοχαζομένοις τοίνυν τῆς συμμετρίας τοῦ συντάγματος, ὁποῖόν τινα τῷ ἑαυτοῦ σώματι ἕκαστον ἡμῶν προσφέρεσθαι, μᾶλλον δὲ ὅπως αὐτὸ κατευθύνειν χρή, λεκτέον· ὁπόταν γάρ τις ἀπὸ τῶν ἐκτὸς καὶ αὐτῆς ἔτι τῆς τοῦ σώματος ἀγωγῆς ἐπὶ τὴν διάνοιαν ἀχθεὶς ὑπὸ τοῦ λόγου τὴν θεωρίαν τῶν κατὰ τὸν ἄνθρωπον συμβαινόντων κατὰ φύσιν ἀκριβῶς ἐκμάθῃ, εἴσεται μὴ σπουδάζειν μὲν περὶ τὰ ἐκτός, τό τε ἴδιον τοῦ ἀνθρώπου, τὸ ὄμμα τῆς ψυχῆς, ἐκκαθαίρειν, ἁγνίζειν δὲ καὶ τὴν σάρκα αὐτήν. ὁ γὰρ ἐκείνων καθαρῶς ἀπολυθείς, διʼ ὧν ἔτι χοῦς ἐστιν, τί ἂν ἄλλο προὐργιαίτερον ἑαυτοῦ ἔχοι πρὸς τὸ ὁδῷ ἐλθεῖν ἐπὶ τὴν κατάληψιν τοῦ θεοῦ; οἱ μὲν δὴ ἄλλοι ἄνθρωποι ζῶσιν, ἵνα ἐσθίωσιν, ὥσπερ ἀμέλει καὶ τὰ ἄλογα ζῷα, οἷς οὐδὲν ἀλλʼ ἢ γαστήρ ἐστιν ὁ βίος, ἡμῖν δὲ ὁ παιδαγωγὸς ἐσθίειν παραγγέλλει, ἵνα ζῶμεν.","t":"Keeping to our aim, then, and selecting the Scriptures that bear on the usefulness of instruction for life, we must sketch in outline what the one called a Christian ought to be through the whole of life. We must begin, then, with ourselves, and with how we ought to order ourselves. Aiming at the proportion of our treatise, we must say how each of us should behave toward his own body, or rather how he should direct it. For when someone, led by the Word from external things, and from the care of the body itself, to the mind, has accurately learned to contemplate what happens to the human being by nature, he will know not to be eager about external things, but to cleanse what is proper to the human being, the eye of the soul, and to purify the flesh itself. For one who has been cleanly released from the things by which he is still dust, what better has he than himself for going on the way to the comprehension of God? Other people live to eat, as indeed the irrational animals do, whose life is nothing but the belly; but the Instructor commands us to eat so that we may live."},"clement-paedagogus/2.1.10":{"o":"μὴ γὰρ ἀφαιροῦμεν τὴν συμπεριφοράν, ἀλλὰ τὸν ὄλισθον τῆς συνηθείας ὡς συμφορὰν ὑποπτεύομεν. διὸ παραιτητέον τὴν λιχνείαν ὀλίγων τινῶν καὶ ἀναγκαίων μεταλαμβάνοντας· καὶ εἴ τις ἡμᾶς καλεῖ τῶν ἀπίστων καὶ πορεύεσθαι κρίνομεν (καλὸν γὰρ μὴ συναναμίγνυσθαι τοῖς ἀτάκτοις), πᾶν τὸ παρατιθέμενον κελεύει ἡμῖν ἐσθίειν »μηδὲν ἀνακρίνουσιν διὰ τὴν συνείδησιν«, ὁμοίως δὲ καὶ τὰ ἐκ μακέλλου ἀπεριέργως ὠνεῖσθαι προσέταξεν. οὐκ ἀφεκτέον οὖν παντελῶς τῶν ποικίλων βρωμάτων, ἀλλʼ οὐ περὶ αὐτὰ σπουδαστέον· μεταληπτέον δὲ τῶν παρατιθεμένων, ὡς πρέπον Χριστιανῷ, τιμῶντας μὲν τὸν κεκληκότα κατὰ τὴν ἀβλαβῆ καὶ ἀπροσκορῆ τῆς συνουσίας κοινωνίαν, ἀδιάφορον δὲ ἡγουμένους τῶν εἰσκομιζομένων τὴν πολυτέλειαν, καταφρονοῦντας τῶν ὄψων ὡς μετʼ ὀλίγον οὐκ ὄντων. »ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρινέτω.« μικρὸν δὲ ὑποβὰς καὶ τὴν αἰτίαν τῆς παραγγελίας ἐξηγήσεται, »ὁ ἐσθίων« λέγων »κυρίῳ ἐσθίει καὶ εὐχαριστεῖ τῷ θεῷ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει καὶ εὐχαριστεῖ τῷ θεῷ«· ὡς εἶναι τὴν δικαίαν τροφὴν εὐχαριστίαν· καὶ ὅ γε ἀεὶ εὐχαριστῶν οὐκ ἀσχολεῖται περὶ ἡδονάς. εἰ δὲ καὶ προτρεποίμεθα ἐπʼ ἀρετὴν τῶν συνεστιωμένων τινάς, ταύτῃ πλέον ἀφεκτέον τῶν λίχνων τούτων βρωμάτων, ἐναργὲς ὑπόδειγμα ἀρετῆς σφᾶς αὐτοὺς παριστάντας, ὡς Χριστὸν ἐσχήκαμεν αὐτοί. »εἰ γάρ τι τῶν τοιούτων βρωμάτων σκανδαλίζει τὸν ἀδελφόν, οὐ μὴ φάγω«, φησίν, »τοῦτο εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω«, ὀλίγης ἐγκρατείας κερδαίνων τὸν ἄνθρωπον. »μὴ γὰρ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πιεῖν;« καὶ »τὴν ἀλήθειαν ἐπεγνώκαμεν«, φησίν, »ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, ἀλλὰ μόνος ὄντως ἐστὶν εἷς ἡμῶν θεός, ἐξ οὗ τὰ πάντα, καὶ εἷς κύριος Ἰησοῦς.« ἀλλὰ »ἀπόλλυται«, φησί, »τῇ σῇ γνώσει ὁ ἀδελφὸς ἀσθενῶν, διʼ ὃν Χριστὸς ἀπέθανεν. οἱ δὲ τὴν συνείδησιν τύπτοντες τῶν ἀσθενούντων ἀδελφῶν εἰς Χριστὸν ἁμαρτάνουσιν.« ταύτῃ τοι ὁ ἀπόστολος εὐλαβούμενος περὶ ἡμῶν τὰ δεῖπνα διακρίνει »μὴ συναναμίγνυσθαι« φάσκων, »εἴ τις ἀδελφὸς λεγόμενος εὑρίσκοιτο πόρνος ἢ μοιχὸς ἢ εἰδωλολάτρης, τούτῳ μηδὲ συνεσθίειν«, ἢ τὸν λόγον ἢ τὸ ὄψον, ὑποπτεύων τὸν μολυσμὸν τὸν ἐντεῦθεν, καθάπερ καὶ τῶν δαιμονίων τὰς τραπέζας.","t":"We do not do away with social intercourse, but we regard the slippery slope of habit with suspicion, as a calamity. So we must decline daintiness, partaking of a few necessary things. And if one of the unbelievers invites us and we decide to go (for it is good not to mix with the disorderly), he commands us to eat whatever is set before us, “asking no questions for conscience's sake”; and likewise he ordered us to buy what is sold in the meat market without inquiry. We must not, then, abstain altogether from various foods, but we must not be eager about them. We should partake of what is set before us, as befits a Christian, honoring the host by a harmless and moderate sharing in the gathering, regarding the expense of what is brought in as indifferent, and despising the dishes, which will shortly be gone. “Let not the one who eats despise the one who does not eat, and let not the one who does not eat judge the one who eats.” A little further on he explains the reason for the precept: “The one who eats, eats to the Lord and gives thanks to God; and the one who does not eat, abstains to the Lord and gives thanks to God,” so that righteous food is thanksgiving (eucharistia); and the one who always gives thanks is not occupied with pleasures. And if we would urge any of our fellow guests to virtue, we should abstain all the more from these dainty foods, presenting ourselves as a clear example of virtue, as we ourselves have Christ. “For if any such food makes my brother stumble,” he says, “I will never eat it, so that I may not make my brother stumble,” gaining the human being by a little self-control. “Do we not have the right to eat and drink?” And “we know the truth,” he says, “that an idol is nothing in the world, but there is truly only one God for us, from whom are all things, and one Lord Jesus.” But “by your knowledge,” he says, “the weak brother is destroyed, for whom Christ died; and those who wound the conscience of weak brothers sin against Christ.” So the apostle, taking care for us, distinguishes suppers, saying “not to associate”: “if anyone called a brother is found to be sexually immoral or an adulterer or an idolater, not even to eat with such a one,” whether in speech or at table, suspecting the defilement from it, as also from the tables of demons."},"clement-paedagogus/2.1.11":{"o":"»Καλὸν μὲν οὖν τὸ μὴ φαγεῖν κρέα μηδὲ οἶνον πιεῖν« αὐτός τε ὁμολογεῖ καὶ οἱ ἀπὸ Πυθαγόρου· θηρίων γὰρ μᾶλλον τοῦτό γε, καὶ ἡ ἀπʼ αὐτῶν ἀναθυμίασις θολωδεστέρα οὖσα ἐπισκοτεῖ τῇ ψυχῇ. εἰ δέ τις καὶ τούτων μεταλαμβάνει, οὐχ ἁμαρτάνει, μόνον ἐγκρατῶς μετεχέτω, μὴ ἐξεχόμενος μηδὲ ἀπηρτημένος αὐτῶν μηδὲ ἐπιλαιμαργῶν τῷ ὄψῳ· ὑπηχήσει γὰρ αὐτῷ φωνή, »μὴ ἕνεκεν βρώματος κατάλυε τὸ ἔργον τοῦ θεοῦ« λέγουσα. ἀνοήτου γὰρ σφόδρα θαυμάζειν καὶ τεθηπέναι τὰ παρατιθέμενα ταῖς δημώδεσιν ἑστιάσεσιν μετὰ τὴν ἐν λόγῳ τρυφήν, πολλῷ δέ ἐστιν ἀνοητότερον τὰς ὄψεις τοῖς προσοψήμασι δεδουλωκέναι συμμεταφερομένης αὐτοῖς, ὡς εἰπεῖν, τῆς ἀκρασίας πρὸς τῶν διακόνων. πῶς δὲ οὐκ ἀχρεῖον τὸ ἐπανίστασθαι ταῖς κλισίαις, μονονουχὶ τὸ πρόσωπον ταῖς λοπάσιν ἐπιρριπτοῦντας, καθάπερ ἐκ νεοττιᾶς τῆς κλισίας προκύπτοντας, τὸ δὴ θρυλούμενον τοῦτο, ἵνα πλανωμένην λάβωσι τὴν ἀτμίδα διὰ τῆς ἀναπνοῆς; πῶς δὲ οὐκ ἄλογον τὰς χεῖρας ἐπεμφύρειν τοῖς ἡδύσμασιν ἢ συνεχὲς ἐπὶ τοὔψον ἐκτείνειν οὐκ ἀπογευομένων, ἀλλʼ ἀφαρπαζόντων δίκην ἀμέτρως καὶ ἀσχημόνως ἐμφορουμένους; ἔστι γὰρ ὁρᾶν τοὺς τοιούτους ὑσὶν ἢ κυσὶν διὰ τὴν λαβρότητα μᾶλλον ἢ ἀνθρώποις ὡμοιωμένους, τοὺς χορτάζεσθαι σπεύδοντας, ὡς καὶ τὰς γνάθους ἅμα ἄμφω ἐξογκοῦσθαι τῶν περὶ τὸ πρόσωπον ἀγγείων προσεπαιρομένων, πρὸς δὲ καὶ ἱδρῶτα περιχεῖσθαι τῇ ἀπληστίᾳ συνεχομένων καὶ ἀσθμαινόντων ὑπὸ ἀκρασίας, ὠθουμένης κατʼ ἔπειξιν ἀκοινώνητον εἰς κοιλίαν τῆς τροφῆς, ὥσπερ εἰς ἐφόδιον, οὐκ εἰς ἀνάδοσιν, ἀποτιθεμένων τὰ ἐδέσματα.","t":"“It is good not to eat meat nor to drink wine,” he himself admits, and so do the followers of Pythagoras; for this belongs rather to beasts, and the vapor from meat, being more turbid, darkens the soul. But if anyone partakes of these, he does not sin; only let him partake with self-control, not clinging to them nor dependent on them, nor greedy for the dish; for a voice will sound in his ears, saying, “Do not destroy the work of God for the sake of food.” It is very foolish to marvel and gape at what is set before us at public feasts after the luxury of the Word; and much more foolish to enslave our eyes to the dainties, our incontinence being carried around, so to speak, by the servants along with them. How is it not unseemly to rise up from one's couch, all but throwing one's face into the dishes, leaning out from the couch as from a nest, as the saying goes, to catch the wandering steam with one's breath? How is it not irrational to smear one's hands in the sauces, or to reach constantly for the dish, not tasting but snatching, filling oneself immoderately and indecently? One can see such people more like pigs or dogs than human beings for their greed, hurrying to be stuffed, so that both cheeks swell at once and the vessels about the face stand out, and besides they are drenched with sweat, gripped by insatiability and panting from incontinence, the food being thrust with unsociable haste into the belly, as if they were storing up provisions for a journey, not digesting."},"clement-paedagogus/2.1.12":{"o":"πανταχῇ δὲ κακὸν οὖσα ἡ ἀμετρία περὶ τὰς τροφὰς μάλιστα διελέγχεται. ἡ γοῦν ὀψοφαγία οὐδὲν ἕτερόν ἐστιν ἢ ἀμετρία περὶ χρῆσιν ὄψου, καὶ ἡ λαιμαργία μανία περὶ τὸν λαιμόν, καὶ ἡ γαστριμαργία ἀκρασία περὶ τὴν τροφήν, ὡς δὲ καὶ τοὔνομα περιέχει, μανία περὶ γαστέρα, ἐπεὶ μάργος ὁ μεμηνώς. τοὺς οὖν ἐπὶ ἑστιάσεως μελετῶντας ἀδικεῖν ὁ ἀπόστολος ἀνακρούων λέγει· »ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε καὶ καταισχύνετε τοὺς μὴ ἔχοντας;« παρὰ δὲ τοῖς ἔχουσιν οἱ ἀνέδην ἐσθίοντες, οἱ ἄπληστοι, ἑαυτοὺς καταισχύνουσιν· ἄμφω δὲ πράττουσι κακῶς, οἳ μὲν τοὺς μὴ ἔχοντας βεβαρηκότες, οἳ δὲ τὴν ἀκρασίαν τὴν σφῶν παρὰ τοῖς ἔχουσιν γεγυμνωκότες. ἀναγκαίως ἄρα πρὸς τοὺς ἀπηρυθριακότας καὶ τοῖς δείπνοις ἀφειδέστερον παραχρωμένους, τοὺς ἀκορέστους, οἷς μηδὲν ἱκανόν, ἀποταθεὶς ὁ ἀπόστολος, πάλιν ἐκ δευτέρου ἔρρηξεν φωνὴν ἀγανακτητικήν· »ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε.","t":"Excess, which is evil everywhere, is exposed most of all in the matter of food. Gourmandise is nothing but excess in the use of delicacies; gluttony is madness about the gullet; and belly-madness is incontinence about food, and, as the name implies, madness about the belly, since margos means mad. So the apostle, checking those who practice wrongdoing at a feast, says: “For each one goes ahead with his own supper in eating, and one is hungry and another is drunk. Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing?” Among those who have, those who eat without restraint, the insatiable, shame themselves; and both do wrong: the one, by burdening those who have nothing; the other, by exposing their incontinence before those who have. So, of necessity, addressing those who have lost all shame and use suppers too freely, the insatiable, for whom nothing is enough, the apostle again broke out in an indignant voice: “So then, my brothers, when you come together to eat, wait for one another."},"clement-paedagogus/2.1.13":{"o":"εἰ δέ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε.« ἀφεκτέον οὖν δουλοπρεπείας ἁπάσης καὶ ἀκρασίας, τῶν παρατιθεμένων κοσμίως ἐφαπτομένοις, ἀμόλυντον καὶ τὴν χεῖρα καὶ τὴν στρωμνὴν καὶ τὸ γένειον φυλάττουσιν, τὸ εὔσχημον τοῦ προσώπου διατηροῦσιν ἀδιάστροφον, οὐκ ἀσχημονοῦσιν οὐδὲ περὶ τὴν κατάποσιν, ἀλλὰ τὴν μὲν χεῖρα μετὰ τάξεως ἐκ διαστημάτων ἐκτατέον. * * παραφυλακτέον γὰρ καὶ τὸ φθέγγεσθαι ὁτιοῦν ἐσθίοντα ἅμα· ἀπρεπὴς γὰρ καὶ ἄσημος ἡ φωνὴ γίνεται, πλήρεσι ταῖς γνάθοις στενοχωρουμένη, καὶ ἡ γλῶσσα τῇ τροφῇ πιεζομένη, τῆς κατὰ φύσιν ἐνεργείας παραποδισθεῖσα τὴν προφορὰν ἐκδίδωσι τεθλιμμένην. ἀλλʼ οὐδὲ ἐσθίειν ἅμα καὶ πίνειν καθήκει· ἀκρασίας γὰρ τῆς μεγίστης συγχεῖν τοὺς καιρούς, ὧν αἱ χρήσεις ἀσύμφωνοι. καὶ »εἴτε ἐσθίετε«, φησίν, »εἴτε πίνετε, πάντα εἰς δόξαν θεοῦ ποιεῖτε«, στοχαζόμενοι τῆς ἀληθοῦς εὐτελείας, ἥν μοι δοκεῖ καὶ ὁ κύριος αἰνίξασθαι τοὺς ἄρτους εὐλογήσας καὶ τοὺς ἰχθύας τοὺς ὀπτούς, οἷς κατευώχησε τοὺς μαθητάς, τῆς ἀπεριέργου τροφῆς καλὸν","t":"If anyone is hungry, let him eat at home, so that you may not come together for judgment.” We must abstain, then, from all servility and incontinence, touching what is set before us decorously, keeping hand and couch and chin unsoiled, preserving the good form of the face undistorted, not behaving indecently in swallowing either; but we should stretch out the hand in order and at intervals. … We must also guard against saying anything while eating; for the voice becomes unseemly and indistinct when confined by full cheeks, and the tongue, pressed by food and hindered in its natural action, gives out a crushed utterance. Nor is it fitting to eat and drink at the same time; for it is the height of incontinence to confuse the times of things whose uses do not agree. And “whether you eat,” he says, “or drink, do all to the glory of God,” aiming at true frugality, which the Lord too seems to me to have hinted at when he blessed the loaves and the broiled fish with which he feasted the disciples, introducing a fine example of simple food."},"clement-paedagogus/2.1.14":{"o":"εἰσηγούμενος ὑπόδειγμα. ὁ γοῦν ἰχθὺς ἐκεῖνος, ὃν κελεύσαντος τοῦ κυρίου ὁ Πέτρος εἷλεν, εὔκολον καὶ αὐτὸς καὶ θεοδώρητον καὶ σώφρονα αἰνίττεται τροφήν· ἀφαιρεῖν γέ τοι ὑποτίθεται τῶν ἐξ ὕδατος ἀνιόντων ἐπὶ τὸ τῆς δικαιοσύνης δέλεαρ τὴν ἀσωτίαν καὶ τὴν φιλαργυρίαν, ὡς τὸ νόμισμα τοῦ ἰχθύος, ἵνα χωρίσῃ τὴν κενοδοξίαν, καὶ τὸν στατῆρα τοῖς τελώναις δούς, τὰ Καίσαρος ἀποδοὺς τῷ Καίσαρι, φυλάξῃ τὰ τοῦ θεοῦ τῷ θεῷ. ἔχοι δʼ ἂν καὶ ἄλλας ἐπιλύσεις οὐκ ἀγνοουμένας ὁ στατήρ, ἀλλʼ οὐχ ὁ παρὼν ἐπιτήδειος τῆς ἐξεργασίας καιρός. ἀπόχρη δὲ ὑπόμνησις συγχρωμένων ἡμῶν εἰς τὸ προκείμενον οὐκ ἀπᾴδουσιν τοῦ λόγου τοῖς ἄνθεσιν, ὅπερ ἤδη πολλάκις πεποιήκαμεν, πρὸς τὸ κατεπεῖγον τοῦ ζητήματος τὴν πολυωφελῆ περιέλκοντες εἰς ἀρδείαν τῶν φυτευομένων ὑπὸ τοῦ λόγου πηγήν. καὶ γὰρ εἰ »πάντων μεταλαμβάνειν ἔξεστί μοι, ἀλλʼ οὐ πάντα συμφέρει«· ταχὺ γὰρ καταπίπτουσιν ἐπὶ τὸ δρᾶν τὸ μὴ ἐξὸν οἱ πάντα δρῶντες ἃ ἐξόν. ὡς δὲ ἡ δικαιοσύνη διὰ πλεονεξίας οὐ περιγίνεται οὐδὲ ἡ σωφροσύνη διʼ ἀκολασίας, οὕτως οὐδὲ ἡ τοῦ Χριστιανοῦ δίαιτα ἡδυπαθείᾳ περικτᾶται· πόρρω γάρ ἐστι τῶν »πασχητιώντων ἐδεσμάτων« ἡ τράπεζα τῆς ἀληθείας. εἰ γὰρ καὶ τὰ μάλιστα ἕνεκεν τῶν ἀνθρώπων ἐγένετο τὰ πάντα, ἀλλʼ οὐ πᾶσι χρῆσθαι καλόν, ἀλλʼ οὐδὲ ἀεί. καὶ γὰρ καὶ ὁ καιρὸς καὶ ὁ χρόνος καὶ ὁ τρόπος καὶ τὸ πρὸς τί οὐκ ὀλίγην τῷ παιδαγωγουμένῳ πρὸς τὸ λυσιτελὲς ἐνδίδωσι ῥοπήν, καὶ τό γε [ἔστιν] ἐπιτήδειον ἰσχὺν ἔχει καταργῆσαι τὸν ἐπιγάστριον βίον, οὗ πλοῦτός ἐστιν ἐκκλητικός, οὐ βλέπων ὀξύ, ἀλλʼ ἡ τυφλώττουσα περὶ τὴν γαστριμαργίαν περιουσία. οὐδεὶς δέ ἐστι πένης εἰς τὰ ἀναγκαῖα, οὐδὲ περιορᾶταί ποτε ἄνθρωπος· ὁ γὰρ καὶ τὰ πτηνὰ καὶ τὰ νηκτὰ καὶ συνελόντι εἰπεῖν τὰ ἄλογα ζῷα διατρέφων εἷς ἐστιν, ὁ θεός· λείπει δὲ αὐτοῖς οὐδὲ ἓν ὁτιοῦν μὴ μεριμνῶσι τροφῆς. ἡμεῖς δὲ καὶ τούτων ἀμείνους, ὅσῳ καὶ κύριοι, καὶ θεῷ οἰκειότεροι, ὅσῳ σωφρονέστεροι. γεγόναμεν δὲ οὐχ ἵνα ἐσθίωμεν καὶ πίνωμεν, ἀλλʼ ἵνα ὦμεν εἰς ἐπίγνωσιν γεγονότες τοῦ θεοῦ. »δίκαιος γάρ«, φησίν, »ἐσθίων ἐμπίμπλαται τῇ ψυχῇ, κοιλίαι δὲ ἀσεβῶν ἐνδεεῖς«, ἀκαταπαύστου λιχνείας ὀρεγόμεναι.","t":"(… example of simple food.) And that fish which Peter caught at the Lord's command also hints at easy, God-given, and temperate food. He advises us to take away from those who come up out of the water to the bait of righteousness their profligacy and love of money, like the coin from the fish, so as to separate them from vainglory; and, giving the stater to the tax collectors, rendering to Caesar what is Caesar's, to keep for God what is God's. The stater could have other interpretations, not unknown to us, but the present is not the right time to work them out. It is enough to recall it, using for our purpose flowers of the Word that are in tune with it, as we have often done already, drawing the most useful spring to the urgent point of the inquiry, to water what the Word has planted. For even if “I am permitted to partake of all things, not all things are profitable”; for those who do everything that is permitted quickly fall into doing what is not permitted. As justice does not come from greed, nor self-control from licentiousness, so the Christian's way of life is not acquired by luxury; for the table of truth is far from “lewd dishes.” For even if all things were made above all for the sake of human beings, it is not good to use all things, nor always. The occasion, the time, the manner, and the purpose give no small weight toward what is profitable for one being instructed; and what is fitting has power to do away with the life devoted to the belly, which wealth tends to call forth: not a wealth that sees sharply, but an abundance blind about gluttony. No one is poor in necessities, nor is a human being ever overlooked; for there is one who nourishes the birds and the fish and, in a word, the irrational animals: God; and they lack nothing at all, though they take no thought for food. And we are better than they, as their masters, and nearer to God, as more self-controlled. We were not made to eat and drink, but to exist, having been made for the knowledge of God. “For the righteous man,” it says, “eats and satisfies his soul, but the bellies of the ungodly are in want,” craving unceasing daintiness."},"clement-paedagogus/2.1.15":{"o":"πολυτέλεια δὲ οὐκ εἰς ἀπόλαυσιν ἔρημον, ἀλλʼ εἰς μετάδοσιν κοινωνικὴν ἐπιτήδειος. διὸ παραφυλακτέον τῶν βρωμάτων ἃ μὴ πεινῶντας ἡμᾶς ἐσθίειν ἀναπείθει γοητεύοντα τὰς ὀρέξεις. μὴ γὰρ οὐκ ἔνεστι καὶ ἐν εὐτελείᾳ σώφρονι πολυειδία ἐδεσμάτων ὑγιεινή; βολβοί, ἐλαῖαι, λαχάνων ἔνια, γάλα, τυρὸς τά τε ὡραῖα ἑψήματά τε παντοδαπὰ ζωμῶν ἄνευ. κἂν ὀπτοῦ δέῃ κρέως ἢ ἑφθοῦ, μεταδοτέον. »ἔχετέ τι βρώσιμον ἐνθάδε;« εἶπεν ὁ κύριος πρὸς τοὺς μαθητὰς μετὰ τὴν ἀνάστασιν. »οἳ δὲ« (ἅτε ὑπʼ αὐτοῦ εὐτέλειαν ἀσκεῖν δεδιδαγμένοι) »ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος· καὶ φαγὼν ἐνώπιον αὐτῶν εἶπεν αὐτοῖς«, φησὶν ὁ Λουκᾶς, ὅσα εἶπεν. πρὸς τούτοις οὐδὲ τραγημάτων καὶ κηρίων ἀμοίρους περιορατέον τοὺς δειπνοῦντας κατὰ λόγον. τῶν γάρ τοι βρωμάτων ἐπιτηδειότατα οἷς αὐτόθεν χρῆσθαι ὑπάρχει δίχα πυρός, ἐπεὶ καὶ ἑτοιμότερα, δεύτερα δὲ τὰ εὐτελέστερα, ὡς προειρήκαμεν. τῶν δὲ ἀμφὶ τὰς φλεγμαινούσας κυπταζόντων τραπέζας, τὰ σφέτερα τιθηνουμένων πάθη, δαίμων καθηγεῖται λιχνότατος, ὃν ἔγωγε οὐκ ἂν αἰσχυνθείην »κοιλιοδαίμονα« προσειπεῖν, [καὶ] δαιμόνων κάκιστον καὶ ἐξωλέστατον. παραπλήσιος οὖν οὗτος ἀτεχνῶς τῷ ἐγγαστριμύθῳ καλουμένῳ. ἄμεινον δὲ πολλῷ τοῦ δαίμονα ἔχειν σύνοικον εὐδαίμονα γενέσθαι· εὐδαιμονία δὲ ἐν χρήσει ἀρετῆς ἐξετάζεται.","t":"Costliness is suited not to solitary enjoyment but to sharing with others. So we must guard against foods that persuade us to eat when we are not hungry, bewitching the appetite. Is there not, even in temperate frugality, a healthy variety of foods? Bulbs, olives, some vegetables, milk, cheese, fruits, and all kinds of cooked dishes without sauces. And if roast or boiled meat is needed, it may be taken. “Have you anything to eat here?” the Lord said to the disciples after the resurrection. “And they” (having been taught by him to practice frugality) “gave him a piece of broiled fish; and he ate before them and said to them,” says Luke, what he said. Besides, those who dine according to reason should not be kept without their share of sweetmeats and honeycombs. Of foods, the most suitable are those that can be used at once without fire, since they are also readier; and second, as we said, the cheaper ones. But those who stoop over steaming tables, nursing their own passions, are led by a most dainty demon, whom I would not be ashamed to call a “belly-demon” [and] the worst and most ruinous of demons. He is very like the one called a ventriloquist (“belly-speaker”). It is much better to be happy (eudaimōn, “with a good daimon”) than to have a demon as housemate; and happiness is found in the practice of virtue."},"clement-paedagogus/2.1.16":{"o":"Ματθαῖος μὲν οὖν ὁ ἀπόστολος σπερμάτων καὶ ἀκροδρύων καὶ λαχάνων ἄνευ κρεῶν μετελάμβανεν, Ἰωάννης δὲ ὑπερτείνας τὴν ἐγκράτειαν »ἀκρίδας καὶ μέλι ἤσθιεν ἄγριον«. ὑῶν δὲ ἀπείχετο καὶ Πέτρος· ἀλλʼ »ἔπεσεν ἐπʼ αὐτὸν ἔκστασις«, ἐν ταῖς Πράξεσι τῶν ἀποστόλων γέγραπται, »καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καί τι σκεῦος τέτταρσιν ἀρχαῖς ἐκδεδεμένον ἐπὶ τῆς γῆς· πάντα τὰ τετράποδα καὶ τὰ ἑρπετὰ τῆς γῆς καὶ τὰ πτηνὰ τοῦ οὐρανοῦ ἐν αὐτῷ· καὶ ἐγένετο φωνὴ πρὸς αὐτόν· ἀνάστα καὶ θῦσον καὶ φάγε. Πέτρος δὲ εἶπεν· μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον. καὶ ἡ φωνὴ πάλιν πρὸς αὐτὸν ἐκ δευτέρου· ἃ ὁ θεὸς ἐκαθάρισεν, σὺ μὴ κοίνου.« καὶ ἡμῖν δὲ ἄρα ἀδιάφορος ἡ χρῆσις. »οὐ γὰρ τὰ εἰσερχόμενα εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον«, ἀλλὰ ἡ περὶ τῆς ἀκρασίας διάληψις κενή. ὁ γάρ τοι θεὸς τὸν ἄνθρωπον πλάσας »πάντα ὑμῖν« εἶπεν »ἔσται εἰς βρῶσιν«. »λάχανα δὲ μετὰ ἀγάπης ἢ μόσχον μετὰ δολιότητος·« εὖ τοῦτο ὑπομιμνῄσκει τοῦ προειρημένου λόγου, ὡς οὐ τὰ λάχανα ἡ ἀγάπη, μετὰ δὲ ἀγάπης τὰ δεῖπνα παραληπτέα. ἀγαθὴ μὲν ἡ μέση κατάστασις ἐν πᾶσι μέν, οὐχ ἥκιστα δὲ καὶ ἐν τῇ ἀμφὶ τὴν ἑστίασιν παρασκευῇ· ἐπεὶ αἱ μὲν ἀκρότητες σφαλεραί, αἱ μεσότητες δὲ ἀγαθαί.","t":"The apostle Matthew partook of seeds, nuts, and vegetables, without meat; and John, exceeding in self-control, “ate locusts and wild honey.” Peter abstained from pork; but “a trance fell upon him,” as is written in the Acts of the Apostles, “and he sees heaven opened and a vessel let down to the earth by four corners, and in it all the four-footed animals and creeping things of the earth and birds of the air; and a voice came to him, Rise, kill and eat. But Peter said, By no means, Lord, for I have never eaten anything common or unclean. And the voice came to him again a second time, What God has cleansed, do not call common.” For us too, then, the use of food is indifferent. “For it is not what goes into the mouth that defiles a man,” but a vain opinion about incontinence. For God, when he formed man, said, “All things shall be food for you.” “Better vegetables with love than a calf with deceit”: this recalls well what was said before, that love is not the vegetables, but suppers are to be taken with love. The middle state is good in all things, and not least in the preparation of meals; since extremes are dangerous, but means are good."},"clement-paedagogus/2.1.17":{"o":"μέσον δέ ἐστι πᾶν τὸ ἀνενδεὲς τῶν ἀναγκαίων· αἱ γὰρ κατὰ φύσιν ὀρέξεις αὐταρκείᾳ περιορίζονται. Ἰουδαίοις δὲ διὰ τοῦ νόμου οἰκονομικώτατα καταγγέλλεται ἡ εὐτέλεια· μυρίων γὰρ ὅσων ἀφείλατο τὴν χρῆσιν ὁ παιδαγωγὸς αὐτοὺς διὰ Μωσέως, αἰτίας προσάπτων, κεκρυμμένας μὲν τὰς πνευματικάς, ἐμφανεῖς δὲ τὰς σαρκικάς, αἷς καὶ πεπιστεύκασι, τοῖς μὲν ὅτι οὐκ ἔστι δίχηλα, τοῖς δὲ ὅτι τὴν τροφὴν οὐ μηρυκᾶται, τὰ δʼ ὅτι ἄρα οὐκ ἔχει μόνα τῶν ἐνύδρων λεπίδας, ὡς ὀλίγα παντελῶς ἀπολείπεσθαι πρὸς τὴν τροφὴν αὐτοῖς ἐπιτήδεια. ὧν δὲ ἐφῆκεν ἅπτεσθαι, πάλιν κεκώλυκεν τούτων τὰ θνηξιμαῖα τά τε εἰδωλόθυτα τά τε ἀποπεπνιγμένα· οὐδὲ γὰρ τούτων ψαύειν θέμις. ἐπεὶ γὰρ ἀμήχανον χρώμενον τοῖς ἡδέσιν ἀποστῆναι τῆς ἀποδοχῆς αὐτῶν, τὴν ἐναντίαν ἀντέθηκεν ἀγωγήν, μέχρις ἂν ἐκλύσῃ τὴν ἐκ τοῦ ἔθους ἐπὶ τὴν ἡδυπάθειαν καταδρομήν. ἀνθρώποις δὲ τὰ μὲν πολλὰ βλάβην καὶ λύπην ἐνεγέννησεν ἡδονή, δυσπάθειαν δὲ καὶ λήθην καὶ ἀφροσύνην ἡ πολυτροφία ἐντίκτει τῇ ψυχῇ.","t":"The mean is whatever lacks none of the necessities; for natural appetites are limited by sufficiency. To the Jews frugality was enjoined through the law with great wisdom; for the Instructor, through Moses, took away from them the use of a great many things, attaching reasons, the spiritual ones hidden, the fleshly ones plain, which they believed: to some animals, that they do not have divided hooves; to others, that they do not chew the cud; to others, that they alone of water creatures do not have scales; so that very few indeed were left them suitable for food. And of those he allowed them to touch, he again forbade what had died of itself, what was offered to idols, and what was strangled; it was not lawful to touch even these. For since it is impossible for one who uses pleasant things to refrain from accepting them, he set against this the opposite training, until he should break the habitual rush toward luxury. In human beings pleasure has bred much harm and pain, and overfeeding begets in the soul sluggishness, forgetfulness, and folly."},"clement-paedagogus/2.1.18":{"o":"εὐαυξῆ δὲ καὶ τῶν παίδων τὰ σώματα γίνεσθαί φασιν εἰς μῆκος ἐπιδιδόντων ἀπὸ τῆς ἐλλειπούσης τροφῆς· οὐ γὰρ κωλύεται τὸ ἀνατρέχον εἰς αὔξην πνεῦμα τῆς πολλῆς τροφῆς ἀντιφραττούσης τὸ εὔπνουν τοῦ δρόμου. ὅθεν κατηγορῶν τοῦ τρυφῶντος βίου ὁ τὴν ἀλήθειαν ἐζηλωκὼς τῶν φιλοσόφων Πλάτων τὸ ἔναυσμα τῆς Ἑβραϊκῆς φιλοσοφίας ζωπυρῶν· »ἐλθόντα δέ με«, φησίν, »ὁ ταύτῃ λεγόμενος αὖ βίος εὐδαίμων, Ἰταλικῶν τε καὶ Συρακουσσίων τραπεζῶν πλήρης, οὐδαμῶς ἤρεσεν, δὶς τῆς ἡμέρας ἐμπιμπλάμενον ζῆν καὶ μηδέποτε μόνον κοιμώμενον νύκτωρ, καὶ ὅσα τούτῳ ἐπιτηδεύματα συνέπεται τῷ βίῳ· ἐκ γὰρ τούτων οὔτʼ ἂν φρόνιμος οὐδείς ποτʼ ἂν γενέσθαι τῶν ὑπὸ τὸν οὐρανὸν ἀνθρώπων δύναιτο ἐκ νέου ἐπιτηδεύων τοιαῦτα, οὔθʼ οὕτω θαυμαστῇ φύσει κραθήσεται.« οὐ γὰρ ἄπυστος ἦν ὁ Πλάτων τοῦ Δαβίδ, ὃς ἐν τῇ πόλει τῇ ἑαυτοῦ τὴν ἁγίαν ἱδρύων κιβωτὸν ἐν μέσῃ τῇ σκηνῇ, παντὶ τῷ ὑπηκόῳ εὐφροσύνην ποιήσας λαῷ, »ἐναντίον τοῦ κυρίου διεμέρισεν εἰς πᾶσαν τὴν δύναμιν τοῦ Ἰσραὴλ ἀπὸ ἀνδρὸς ἕως γυναικός, ἑκάστῳ κολλυρίδα ἄρτου καὶ ἐσχαρίτην καὶ λάγανον ἀπὸ τηγάνου«. αὐτάρκης αὕτη ἡ τροφὴ καὶ Ἰσραηλιτική, ἡ δὲ ἐθνικὴ περιττή. »σώφρων οὐδʼ ἂν μελλήσαι ποτὲ γενέσθαι« ὁ χρώμενος αὐτῇ, τὸν νοῦν ἐγκατορύξας τῇ κοιλίᾳ, τῷ ἰχθύι τῷ καλουμένῳ ὄνῳ τὰ μάλιστα ἐοικώς, ὃν δή φησιν Ἀριστοτέλης μόνον τῶν ἄλλων ζῴων ἐν τῇ γαστρὶ τὴν καρδίαν ἔχειν. τοῦτον ἐκτραπελόγαστρον Ἐπίχαρμος καλεῖ ὁ κωμικός. τοιοῦτοι τῶν ἀνθρώπων οἱ εἰς γαστέρα πεπιστευκότες, »ὧν θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες«. τούτοις οὐκ ἀγαθὰ προεθέσπισεν ὁ ἀπόστολος, »ὧν τὸ τέλος« εἰπὼν »ἡ ἀπώλεια«.","t":"They say too that children's bodies grow well and increase in height when their food is scanty; for the breath that runs up into growth is not hindered by much food blocking the free passage of its course. So Plato, the philosopher who most zealously sought the truth, kindling the spark of Hebrew philosophy, condemning the luxurious life, says: “When I came, the life called happy there, full of Italian and Syracusan tables, did not please me at all: to live filling oneself twice a day and never sleeping alone at night, and all the practices that go with this life. For from these no one under heaven could ever become wise, practicing such things from youth, nor will he be blended with so wonderful a nature.” For Plato was not unacquainted with David, who, setting up the holy ark in his city in the middle of the tent, made merry with all the people under him, and “before the Lord distributed to all the host of Israel, from man to woman, to each a loaf of bread, a cake baked on the hearth, and a pancake from the pan.” This was sufficient food, the food of Israel; the food of the nations is excessive. The one who uses it “would never even be likely to become self-controlled,” having buried his mind in his belly, very like the fish called the ass, which alone of all animals, Aristotle says, has its heart in its stomach. Epicharmus the comic poet calls it “belly-turned.” Such are the people who have put their faith in the belly, “whose god is the belly, and whose glory is in their shame, who set their minds on earthly things.” For them the apostle foretold no good, saying, “whose end is destruction.”"},"clement-paedagogus/2.1.2":{"o":"οὔτε γὰρ ἔργον ἡμῖν ἡ τροφὴ οὔτε σκοπὸς ἡδονή, ὑπὲρ δὲ τῆς ἐνταῦθα διαμονῆς, ἣν ὁ λόγος εἰς ἀφθαρσίαν παιδαγωγεῖ, ἐγκρίνεται ἡ τροφή. ἁπλῆ δὲ αὕτη καὶ ἀπερίεργος, ἀληθείᾳ κατάλληλος, ἁπλοῖς καὶ ἀπεριέργοις ἁρμόζουσα παιδίοις, ὡσὰν εἰς τὸ ζῆν, οὐκ εἰς τρυφὴν ἐπιτήδειος· τὸ δὲ ἐκ δυεῖν, τὸ ζῆν τοῦτο, ὑγείας τε καὶ ἰσχύος σύγκειται, οἷς μάλιστα κατάλληλον τῆς τροφῆς τὸ εὔκολον, εἴς τε τὰς ἀναδόσεις καὶ τοῦ σώματος τὴν κουφότητα χρησιμεῦον, ἐξ ὧν αὔξησίς τε καὶ ὑγεία καὶ ἰσχὺς δικαία, οὐχὶ δὲ ἄδικος ἢ σφαλερὰ καὶ ἀθλία ὡς ἡ τῶν ἀθλητῶν ἐξ ἀναγκοφαγίας, περιγίνεται. αἱ μὲν οὖν πολυειδεῖς ποιότητες ἀποπτυστέαι, ποικίλας ἐντίκτουσαι βλάβας, καχεξίας σωμάτων, ἀνατροπὰς στομάχων, ἐκπορνευούσης τῆς γεύσεως διά τινος κακοδαίμονος τέχνης τῆς ὀψαρτυτικῆς καὶ τῆς ἀμφὶ τὰ πέμματα ματαιοτεχνίας. τροφὴν γὰρ τολμῶσιν καλεῖν τὴν ἐν τρυφαῖς ἐπιτήδευσιν εἰς ἡδονὰς ἐπιβλαβεῖς ὀλισθαίνουσαν. Ἀντιφάνης δὲ ὁ Δήλιος ἰατρὸς καὶ μίαν τῶν νόσου αἰτιῶν ταύτην εἴρηκεν τῶν ἐδεσμάτων τὴν πολυειδίαν, τῶν περὶ τὴν ἀλήθειαν δυσαρεστούντων κενοδοξίᾳ ποικίλῃ τὸ σῶφρον τῆς διαίτης ἐξομνυμένων καὶ τὰς διαποντίους","t":"For food is not our business, nor pleasure our aim; food is admitted for the sake of our continuance here, which the Word is training for incorruption. This food is simple and plain, suited to truth, fitting for simple and plain children, as being suited to living, not to luxury. And this living is made up of two things, health and strength, to which easy food is most suited, useful for digestion and for lightness of body; from it come growth, health, and strength that is right, not wrong or precarious and wretched like that of athletes from forced feeding. The many kinds of dishes are to be spat out, since they breed various harms: bad condition of the body, upset stomachs, the taste being debauched by an ill-starred art of cookery and the vain art of pastry. For they dare to call food the pursuit of luxuries that slides into harmful pleasures. Antiphanes, the physician of Delos, said that this variety of dishes is one of the causes of disease, when people, dissatisfied with the truth, forswear moderation in diet out of varied vanity, and go searching for foods from across the sea."},"clement-paedagogus/2.1.3":{"o":"πολυπραγμονούντων ἐδωδάς. κἀμοὶ μὲν ἔλεος ὕπεισι τῆς νόσου, οἳ δὲ ἐξυμνεῖν οὐκ αἰσχύνονται τὰς σφετέρας ἡδυπαθείας, τὰς ἐν τῷ πορθμῷ τῷ Σικελικῷ σμυραίνας πολυπραγμονοῦντες καὶ τὰς ἐγχέλεις τὰς Μαιανδρίους καὶ τὰς ἐν Μήλῳ ἐρίφους καὶ τοὺς ἐν Σκιάθῳ κεστρεῖς καὶ τὰς Πελωρίδας κόγχας καὶ τὰ ὄστρεια τὰ Ἀβυδηνά, οὐ παραλείποντες δὲ τὰς ἐν Λιπάρᾳ μαινίδας οὐδὲ τὴν γογγύλην τὴν Μαντινικήν, ἀλλὰ οὐδὲ τὰ παρὰ τοῖς Ἀσκραίοις τεῦτλα, κτένας τε ἐκζητοῦσιν Μηθυμναίους καὶ ψήττας Ἀττικὰς καὶ τὰς δαφνίους κίχλας χελιδονίους τε ἰσχάδας, διʼ ἃς εἰς Ἑλλάδα πεντακοσίαις ἅμα μυριάσιν ὁ κακοδαίμων ἐστείλατο Πέρσης. ὄρνεις ἐπὶ τούτοις συνωνοῦνται τοὺς ἀπὸ Φάσιδος, ἀτταγᾶς Αἰγυπτίας, Μῆδον ταῶνα. ταῦτα τοῖς ἡδύσμασιν ἐξαλλάσσοντες οἱ γαστρίμαργοι τοῖς ὄψοις ἐπικεχήνασιν, ὅσα τε χθὼν πόντου τε βένθη καὶ ἀέρος ἀμέτρητον εὖρος ἐκτρέφει, τῇ αὑτῶν ἐκποριζόμενοι λαιμαργίᾳ. σαγηνεύειν ἀτεχνῶς οἱ πλεονέκται καὶ πολυπράγμονες οὗτοι ἐοίκασιν εἰς ἡδυπάθειαν τὸν κόσμον, »ταγήνοις σίζουσιν« περιηχούμενοι, ἀμφὶ τὴν ἴγδιν καὶ τὸν ἀλετρίβανον τὸν πάντα αὐτῶν κατατρίβοντες βίον οἱ παμφάγοι καθάπερ τὸ πῦρ τῆς ὕλης ἐξεχόμενοι.","t":"(… foods from across the sea.) For my part I feel pity for their disease; but they are not ashamed to sing the praises of their own luxuries, searching out the lampreys of the Strait of Sicily, the eels of the Maeander, the kids of Melos, the mullets of Sciathus, the mussels of Pelorus, the oysters of Abydos; not leaving out the sprats of Lipara, or the Mantinean turnip, or even the beets of the Ascraeans. They seek out the scallops of Methymna, the Attic turbot, the thrushes of Daphnis, and the swallow figs for which the ill-starred Persian marched into Greece with five million men. Besides these they buy birds from the Phasis, Egyptian francolins, the Median peacock. The gluttons, altering these with sauces, gape for the dishes, procuring for their gluttony “whatever the earth and the depths of the sea and the immeasurable expanse of air produce.” These greedy busybodies seem simply to sweep the world with a net for their luxury, surrounded by “hissing frying-pans,” spending their whole life around the mortar and pestle, devouring everything, clinging to matter like fire."},"clement-paedagogus/2.1.4":{"o":"ἀλλὰ καὶ τὴν εὔκολον βρῶσιν τὸν ἄρτον ἐκθηλύνουσιν ἀποσήθοντες τοῦ πυροῦ τὸ τρόφιμον, ὡς τὸ ἀναγκαῖον τῆς τροφῆς ὄνειδος γίνεσθαι ἡδονῆς. οὐκ ἔχει δὲ ὅρον παρὰ τοῖς ἀνθρώποις ἡ λιχνεία. καὶ γὰρ εἰς τὰ πέμματα καὶ τὰ μελίπηκτα, πρὸς δὲ καὶ εἰς τὰ τραγήματα ἐξώκειλεν, ἐπιδορπισμάτων πλῆθος εὑρίσκουσα, παντοδαπὰς θηρωμένη ποιότητας. καί μοι δοκεῖ ὁ τοιοῦτος ἄνθρωπος οὐδὲν ἀλλʼ ἢ γνάθος εἶναι. »μηδὲ ἐπιθύμει«, φησὶν ἡ γραφή, »τῶν ἐδεσμάτων τῶν πλουσίων· ταῦτα γὰρ ἔχεται βίου ψευδοῦς τε καὶ αἰσχροῦ.« οἳ μὲν γὰρ ἐξέχονται τῶν ὄψων, ἃ μετʼ ὀλίγον ἐκδέχεται κοπρών, ἡμῖν δὲ τοῖς θηρωμένοις τὴν βρῶσιν τὴν ἐπουράνιον ἄρχειν ἀνάγκη τῆς ὑπὸ τὸν οὐρανὸν γαστρὸς ἔτι τε μᾶλλον καὶ τῶν ταύτῃ προσφυῶν, ἃ »ὁ θεὸς καταργήσει«, φησὶν ὁ ἀπόστολος, εἰκότως ἐπικαταρώμενος λαιμάργοις ἐπιθυμίαις. »τὰ γὰρ βρώματα τῇ κοιλίᾳ«, ἐξ ὧν ὁ σαρκικὸς ὄντως οὑτοσὶ καὶ φθοροποιὸς ἀπήρτηται βίος· εἰ δʼ ἀγάπην τινὲς τολμῶσι καλεῖν ἀθύρῳ γλώττῃ κεχρημένοι δειπνάριά τινα κνίσης καὶ ζωμῶν ἀποπνέοντα, τὸ καλὸν καὶ σωτήριον ἔργον τοῦ λόγου, τὴν ἀγάπην τὴν ἡγιασμένην, κυθριδίοις καὶ ζωμοῦ ῥύσει καθυβρίζοντες ποτῷ τε καὶ τρυφῇ καὶ καπνῷ βλασφημοῦντες τοὔνομα, σφάλλονται τῆς ὑπολήψεως, τὴν ἐπαγγελίαν τοῦ θεοῦ δειπναρίοις ἐξωνεῖσθαι προσδοκήσαντες. ταῖς μὲν γὰρ ἐπὶ τῇ εὐφροσύνῃ συναγωγαῖς ἐγκαταλέγοιμεν ἂν καὶ αὐτοὶ δειπνάριά τε καὶ ἄριστα καὶ δοχὰς εἰκότως ἂν καλοῖμεν τὴν συνήλυσιν ταύτην ἑπόμενοι λόγῳ, τὰς τοιαύτας δὲ ἑστιάσεις ὁ κύριος ἀγάπας οὐ κέκληκεν. λέγει γοῦν πῇ μέν· »ὅταν κληθῇς εἰς γάμους, μὴ κατάκεισο εἰς τὴν πρωτοκλισίαν, ἀλλʼ ὅταν κληθῇς, εἰς τὸν ἔσχατον τόπον ἀνάπιπτε«, πῇ δέ· »ὅταν ποιῇς ἄριστον ἢ δεῖπνον« καὶ πάλιν· »ἀλλʼ ὅταν ποιῇς δοχήν, κάλει τοὺς πτωχούς«, ἐφʼ ᾧ μάλιστα δεῖπνον ποιητέον, ἔτι τε·","t":"They even make effeminate that easy food, bread, sifting out the nourishing part of the wheat, so that what is necessary in food becomes a reproach to pleasure. Gluttony has no limit among human beings. It has run aground on cakes and honey pastries and sweetmeats, inventing a host of desserts, hunting for every kind of dish. Such a man seems to me nothing but a jaw. “Do not desire,” says Scripture, “the dishes of the rich; for these belong to a false and shameful life.” They cling to dishes which the latrine soon receives; but we, who seek the heavenly food, must rule the belly beneath the heavens, and still more what is attached to it, which “God will destroy,” says the apostle, rightly cursing gluttonous desires. “For foods are for the belly,” and on them this truly fleshly and destructive life depends. And if some, with unbridled tongue, dare to call by the name of agapē (love) certain little suppers reeking of the savor of meat and sauces, insulting the good and saving work of the Word, the sanctified agapē, with pots and streams of sauce, blaspheming the name with drink and luxury and smoke, they are mistaken in their idea, expecting to buy God's promise with little suppers. For gatherings for the sake of good cheer we too would reckon as little suppers and dinners and receptions, and would rightly call such a meeting so, following the Word; but the Lord did not call such feasts “love feasts” (agapai). He says in one place: “When you are invited to a wedding, do not recline in the place of honor, but when you are invited, recline in the lowest place”; in another: “When you give a dinner or a supper”; and again: “But when you give a reception, invite the poor,” for whom above all a supper should be made; and further:"},"clement-paedagogus/2.1.5":{"o":"»ἄνθρωπός τις ἐποίησεν δεῖπνον μέγα καὶ ἐκάλεσεν πολλούς.« ἀλλʼ αἰσθάνομαι ὅθεν ἡ εὐπρόσωπος ἐρρύη τῶν δείπνων προσηγορία, ἀπὸ τῶν φαρύγων καὶ φοιτητῆς μανίας ἐπὶ δεῖπνον κατὰ τὸν κωμικόν. »ἔστι γὰρ« ὡς ἀληθῶς »τὰ πολλὰ τοῖς πολλοῖς τοῦ δείπνου χάριν.« οὐ γάρ που μεμαθήκασι τὸν θεὸν παρασκευάσαι τῷ δημιουργήματι, τῷ ἀνθρώπῳ λέγω, σῖτα καὶ ποτὰ τοῦ σῴζεσθαι χάριν, οὐχὶ δὲ τοῦ ἥδεσθαι· ἐπεὶ μηδὲ ὠφελεῖσθαι πέφυκεν τὰ σώματα ἐκ τῆς πολυτελείας τῶν βρωμάτων· πᾶν γὰρ τοὐναντίον οἱ ταῖς εὐτελεστάταις χρώμενοι τροφαῖς ἰσχυρότεροί εἰσι καὶ ὑγιεινότεροι καὶ γενναιότεροι, ὡς οἰκέται δεσποτῶν καὶ γεωργοὶ κτητόρων· καὶ οὐ μόνον ῥωμαλεώτεροι, ἀλλὰ καὶ φρονιμώτεροι, ὡς φιλόσοφοι πλουσίων· οὐ γὰρ ἐπέχωσαν τὸν νοῦν ταῖς τροφαῖς οὐδὲ ἠπάτησαν αὐτὸν ἡδοναῖς. ἀγάπη δὲ τῷ ὄντι ἐπουράνιός ἐστι τροφή, ἑστίασις λογική· »πάντα στέγει, πάντα ὑπομένει, πάντα ἐλπίζει· ἡ ἀγάπη οὐδέποτε πίπτει.« »μακάριος ὃς φάγεται ἄρτον ἐν τῇ βασιλείᾳ τοῦ θεοῦ.« χαλεπώτατον δὲ πάντων πτωμάτων τὴν ἄπτωτον ἀγάπην ἄνωθεν ἐξ οὐρανῶν ἐπὶ τοὺς ζωμοὺς ῥίπτεσθαι χαμαί. κᾆτʼ οἴει με δεῖπνον ἡγεῖσθαι τὸ καταργούμενον; »ἐὰν γάρ«, φησί, »διαδῶ τὰ ὑπάρχοντά μου, ἀγάπην δὲ μὴ ἔχω, οὐδέν εἰμι.«","t":"“A certain man gave a great supper and invited many.” But I see where the fine-sounding name of suppers flowed from: from gullets and the madness of going to dinner, as the comic poet says. “For truly most things for most people are for the sake of dinner.” They have not learned that God prepared food and drink for his creature, the human being I mean, for the sake of being kept alive, not for pleasure; since bodies are not by nature benefited by expensive foods. Quite the contrary: those who use the cheapest foods are stronger, healthier, and nobler, as servants are than masters and farmers than landowners; and not only more robust but wiser too, as philosophers than the rich; for they have not buried the mind under food nor deceived it with pleasures. But love is truly heavenly food, a rational feast: “It bears all things, endures all things, hopes all things; love never fails.” “Blessed is he who shall eat bread in the kingdom of God.” The hardest fall of all is for love, which does not fall, to be thrown from heaven above to the ground among the sauces. And do you think I consider a supper, which is done away with, to be love? “For if I give away all my goods,” it says, “but have not love, I am nothing.”"},"clement-paedagogus/2.1.6":{"o":"Ταύτης ὅλος ἀπήρτηται τῆς ἀγάπης ὁ νόμος καὶ ὁ λόγος· κἂν ἀγαπήσῃς κύριον τὸν θεόν σου καὶ τὸν πλησίον σου, ἐν οὐρανοῖς ἐστιν αὕτη ἡ ἐπουράνιος εὐωχία, ἡ δὲ ἐπίγειος δεῖπνον κέκληται, ὡς ἐκ τῆς γραφῆς ἀποδέδεικται, διʼ ἀγάπην μὲν γινόμενον τὸ δεῖπνον, ἀλλʼ οὐκ ἀγάπη τὸ δεῖπνον, δεῖγμα δὲ εὐνοίας κοινωνικῆς καὶ εὐμεταδότου. »μὴ βλασφημείσθω οὖν ἡμῶν τὸ ἀγαθόν. οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις«, φησὶν ὁ ἀπόστολος, ἵνα τὸ ἐφήμερον ἄριστον νοηθῇ, »ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ.«","t":"The whole law and the Word depend on this love; and if you love the Lord your God and your neighbor, this is the heavenly feast in heaven. The earthly one is called a supper, as has been shown from Scripture: a supper that takes place because of love, but the supper is not love; it is a sign of sharing and generous goodwill. “Let not your good, then, be spoken evil of. For the kingdom of God is not food and drink,” says the apostle, so that the daily meal may be understood, “but righteousness and peace and joy in the Holy Spirit.”"},"clement-paedagogus/2.1.7":{"o":"τούτου ὁ φαγὼν τοῦ ἀρίστου τὸ ἄριστον τῶν ὄντων, τὴν βασιλείαν τοῦ θεοῦ, κτήσεται, μελετήσας ἐνθένδε ἁγίαν συνήλυσιν ἀγάπης, οὐράνιον ἐκκλησίαν. ἀγάπη μὲν οὖν χρῆμα καθαρὸν καὶ τοῦ θεοῦ ἄξιον, ἔργον δὲ αὐτῆς ἡ μετάδοσις. »φροντὶς δὲ παιδείας ἀγάπη«, ἡ σοφία λέγει, »ἀγάπη δὲ τήρησις νόμων αὐτῆς.« αἱ δὲ εὐφροσύναι αὗται ἔναυσμά τι ἀγάπης ἔχουσιν ἐκ τῆς πανδήμου τροφῆς συνεθιζόμενον εἰς ἀίδιον τροφήν. ἀγάπη μὲν οὖν δεῖπνον οὐκ ἔστιν, ἡ δʼ ἑστίασις ἀγάπης ἠρτήσθω. »μαθέτωσαν γάρ«, φησίν, »οἱ υἱοί σου, οὓς ἠγάπησας, κύριε, ὅτι οὐχ αἱ γενέσεις τῶν καρπῶν τρέφουσιν ἄνθρωπον, ἀλλὰ τὸ ῥῆμά σου τοὺς σοὶ πιστεύοντας διατηρεῖ·« οὐ γὰρ ἐπʼ ἄρτῳ ζήσεται ὁ δίκαιος. Ἀλλὰ γὰρ τὸ δεῖπνον ἔστω λιτὸν ἡμῖν καὶ εὔζωνον, ἐπιτήδειον εἰς ἐγρήγορσιν, ποικίλαις ἀνεπίμικτον ποιότησιν, οὐκ ἀπαιδαγώγητον οὐδὲ τοῦτο· ἀγαθὴ γὰρ κουροτρόφος [αὐτάρκεια] εἰς κοινωνίαν ἀγάπη ἐφόδιον ἔχουσα πλούσιον, τὴν αὐτάρκειαν, ἣ δὴ ἐφεστῶσα τῇ τροφῇ δικαίᾳ ποσότητι μεμετρημένῃ σωτηρίως τὸ σῶμα διοικοῦσα καὶ τοῖς πλησίον ἀπένειμέν τι ἐξ αὑτῆς, ἡ δὲ ὑπερβλύζουσα τὴν αὐτάρκειαν δίαιτα τὸν ἄνθρωπον κακοῖ, νωθῆ μὲν τὴν ψυχήν, ἐπισφαλὲς δὲ εἰς νόσον ἐργαζομένη τὸ σῶμα. ναὶ μὴν προστρίβονται βλασφημίας δυσανασχέτους αἱ περὶ τὰς καρυκείας ἡδοναί, λιχνείαν, λαιμαργίαν, ὀψοφαγίαν, ἀπληστίαν, ἀδηφαγίαν. μυῖαι τούτοις οἰκεῖαι τοῖς ὀνόμασιν καὶ γαλαῖ κόλακές τε καὶ μονομάχαι καὶ τὰ »ἄγρια τῶν παρασίτων φῦλα«, γαστρὸς ἡδονῆς οἳ μὲν τὸν λόγον, οἳ δὲ τὴν φιλίαν, οἳ δὲ τὸ ζῆν ἀποδόμενοι, ἐπὶ γαστέρας ἕρποντες, θηρία ἀνδρείκελα, κατʼ εἰκόνα τοῦ πατρὸς αὐτῶν τοῦ λίχνου θηρίου. ἀσώτους [τ᾿] αὐτοὺς οἱ καλέσαντες πρῶτοι εὖ μοι δοκοῦσιν αἰνίττεσθαι τὸ τέλος αὐτῶν, ἀσώστους αὐτοὺς κατὰ ἔκθλιψιν τοῦ σίγμα στοιχείου νενοηκότες.","t":"Whoever eats of this meal will gain the best of all things, the kingdom of God, having practiced here the holy assembly of love, the heavenly church. Love, then, is a pure thing and worthy of God, and its work is sharing. “Care for instruction is love,” says Wisdom, “and love is the keeping of her laws.” These festivities have a spark of love, accustoming us through common food to eternal food. Love, then, is not a supper; but let the feast depend on love. “For let your sons, whom you loved, O Lord, learn,” it says, “that it is not the growing of crops that nourishes a man, but your word preserves those who believe in you”; for the righteous man will not live by bread. Let our supper be plain and light, suited to wakefulness, unmixed with various dishes; nor is this without instruction. For love, a good nurse of the young, has a rich provision for fellowship, self-sufficiency, which, presiding over food measured in just quantity, directs the body wholesomely and shares something of itself with neighbors; while a diet that overflows self-sufficiency harms the human being, making the soul sluggish and the body liable to disease. Indeed, the pleasures of rich sauces bring on hard-to-bear names of reproach: daintiness, gluttony, fish-hunger, insatiability, voracity. Proper to these names are flies and weasels, flatterers and gladiators, and “the wild tribes of parasites,” who have sold for the pleasure of the belly, some their reason, some their friendship, some their life, crawling on their bellies, beasts in human form, in the image of their father, the dainty beast. Those who first called them asōtoi (“profligates”) seem to me to hint at their end, understanding them as asōstoi (“not to be saved”), by the dropping of the letter sigma."},"clement-paedagogus/2.1.8":{"o":"ἦ γὰρ οὐχ οὗτοι οἱ περὶ τὰς λοπάδας ἀσχολούμενοι καὶ τὰς μεμωρημένας τῶν ἡδυσμάτων περιεργίας, οἱ ταπεινόφρονες, χαμαιγενεῖς, τὸν ἐφήμερον διώκοντες βίον ὡς οὐ ζησόμενοι; τούτους ταλανίζει διὰ Ἡσαΐου τὸ ἅγιον πνεῦμα, ἠρέμα πως τῆς ἀγάπης τὸ ὄνομα ὑπεξελόμενον, ἐπεὶ μὴ κατὰ λόγον ἡ ἑστίασις ἦν· »αὐτοὶ δὲ ἐποίησαν εὐφροσύνην, σφάζοντες μόσχους καὶ θύοντες πρόβατα, λέγοντες· φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν·« καὶ ὅτι γε τὴν τοιαύτην τρυφὴν ἁμαρτίαν λογίζεται, ἐπιφέρει· »καὶ οὐ μὴ ἀφεθήσεται ἡ ἁμαρτία ὑμῶν αὕτη, ἕως ἂν ἀποθάνητε«, οὐχὶ ἄφεσιν τῆς ἁμαρτίας θάνατον ἀναίσθητον, ἀλλὰ ἀνταπόδοσιν ἁμαρτίας θάνατον σωτηρίας ἐπικρίνας. »μὴ εὐφρανθῇς δὲ ἐπὶ μικρᾷ τρυφῇ« ἡ σοφία λέγει. Ἐνταῦθα ὑπομνηστέον καὶ περὶ τῶν εἰδωλοθύτων καλουμένων, ὅπως ποτὲ ἄρα παραγγέλλεται ἀποσχέσθαι δεῖν τούτων. μιαρὰ δοκεῖ μοι καὶ βδελυρὰ ἐκεῖνα, ὧν ἐφίπτανται τοῖς αἵμασιν ψυχαὶ ὑπὲξ ἐρέβευς νεκύων κατατεθνειώτων. »οὐ γὰρ θέλω ὑμᾶς κοινωνοὺς δαιμονίων γίνεσθαι«, ὁ ἀπόστολος λέγει, ἐπεὶ δίχα σῳζομένων καὶ φθιμένων τροφαί. ἀφεκτέον τοίνυν τούτων, οὐ δεδιότας (οὐ γάρ ἐστί τις ἐν αὐτοῖς δύναμις), διὰ δὲ τὴν συνείδησιν τὴν ἡμετέραν ἁγίαν οὖσαν καὶ τῶν δαιμονίων διὰ τὴν βδελυρίαν, οἷς ἐπικατωνόμασται, μυσαττομένους, καὶ προσέτι διὰ τὴν τῶν ὀλισθηρῶς τὰ πολλὰ ὑπολαμβανόντων ὑδαρότητα, »οἷς ἡ συνείδησις ἀσθενοῦσα μολύνεται.","t":"For are not these the people busy with dishes and the foolish elaborations of sauces, the base-minded and earthborn, pursuing the life of a day as if they would not live? The Holy Spirit pronounces them wretched through Isaiah, quietly withdrawing the name of love, since the feast was not according to reason: “But they made merry, slaughtering calves and sacrificing sheep, saying, Let us eat and drink, for tomorrow we die.” And that he counts such luxury as sin, he adds: “And this sin of yours shall not be forgiven until you die,” judging, not that senseless death is forgiveness of sin, but that death from salvation is the repayment of sin. “Do not delight in a little luxury,” says Wisdom. Here we must also mention the so-called things sacrificed to idols, and in what way we are commanded to abstain from them. Those things seem to me foul and abominable, over whose blood flit “the souls from Erebus of the dead who have died.” “For I do not want you to become partners of demons,” says the apostle, since the foods of the saved and of those who perish are different. We must abstain from them, then, not out of fear (for there is no power in them), but out of regard for our conscience, which is holy, and loathing the demons to whose names they are dedicated because of their foulness; and further, because of the weakness of those who take many things unsteadily, “whose conscience, being weak, is defiled."},"clement-paedagogus/2.1.9":{"o":"βρῶμα γὰρ ἡμᾶς οὐ παραστήσει τῷ θεῷ·« »οὐδὲ τὰ εἰσιόντα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὰ ἐξιόντα«, φησί, »τοῦ στόματος.« ἀδιάφορος ἄρα ἡ φυσικὴ χρῆσις τῆς τροφῆς· »οὔτε γὰρ ἐὰν φάγωμεν, περισσεύομεν,« φησίν, »οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα· « ἀλλὰ οὐκ εὔλογον »τραπέζης δαιμονίων« μεταλαμβάνειν τοὺς θείας μετέχειν καὶ πνευματικῆς κατηξιωμένους τροφῆς. »μὴ γὰρ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πιεῖν«, φησὶν ὁ ἀπόστολος, »καὶ γυναῖκας περιάγεσθαι;« ἀλλὰ κρατοῦντες δηλονότι τῶν ἡδονῶν κωλύομεν τὰς ἐπιθυμίας. »βλέπετε οὖν μή ποτε ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν.« Οὐ χρὴ οὖν καθάπερ ἀσωτευομένους ἡμᾶς κατὰ τὴν ἐν τῷ εὐαγγελίῳ τοῦ πλουσίου παιδὸς εἰκόνα παραχρῆσθαι τοῖς τοῦ πατρὸς δωρήμασιν, χρῆσθαι δὲ αὐτοῖς, ὡς ἄρχοντας, ἀπροσκλινῶς· καὶ γὰρ βασιλεύειν ἐτάχθημεν καὶ κατακυριεύειν, οὐχὶ δουλεύειν τοῖς βρώμασιν. ἀγαστὸν μὲν οὖν πρὸς τὸ ἀληθὲς ἀναθρήσαντας τῆς ἄνω τροφῆς ἐξέχεσθαι τῆς θείας καὶ τῆς τοῦ ὄντως ὄντος ἀπληρώτου ἐμπίμπλασθαι θέας, τῆς βεβαίου καὶ μονίμου καὶ καθαρᾶς γευομένους ἡδονῆς. ταύτην γὰρ τὴν ἀγάπην ἐκδέχεσθαι δεῖν ἐμφαίνει ἡ βρῶσις ἡ Χριστοῦ· κομιδῇ δὲ ἄλογον καὶ ἀχρεῖον καὶ οὐκ ἀνθρώπειον βοσκημάτων δίκην πιαινομένων θανάτῳ τρέφεσθαι, κάτω βλέποντας εἰς γῆν τοὺς ἐκ γῆς ἀεὶ καὶ κεκυφότας εἰς τραπέζας, τὴν λίχνον διωκάθοντας ζωήν, τὸ ἀγαθὸν ἐνταῦθά που κατορύξαντας περὶ τὴν οὐκ ἐσομένην ζωήν, μόνην κολακεύοντας τὴν κατάποσιν, διʼ ἣν πολυτιμότεροι γεγόνασιν μάγειροι γεωργῶν.","t":"For food will not commend us to God.” “Nor does what goes in defile a man,” he says, “but what comes out of the mouth.” The natural use of food, then, is indifferent: “For neither if we eat are we the better,” he says, “nor if we do not eat are we the worse.” But it is not reasonable for those who have been counted worthy to partake of divine and spiritual food to share in “the table of demons.” “Do we not have the right to eat and drink,” says the apostle, “and to take wives about with us?” But clearly, by mastering pleasures, we restrain desires. “Take care, then, lest this right of yours become a stumbling block to the weak.” We must not, like prodigals, after the image of the rich man's son in the Gospel, misuse the Father's gifts, but use them without attachment, as masters; for we were appointed to reign and to rule, not to be slaves to food. It is admirable, then, to look up to the truth, to cling to the divine food from above, and to be filled with the inexhaustible contemplation of him who truly is, tasting the firm, abiding, and pure pleasure. The eating of Christ shows that we must receive this love. But it is utterly irrational, useless, and not human, to be fed for death like fattened cattle, those from the earth always looking down to the earth and stooping over tables, pursuing the dainty life, burying the good here in a life that will not last, flattering only the swallowing, for the sake of which cooks have become more valued than farmers."},"clement-paedagogus/2.10.100":{"o":"μηδαμῶς τοίνυν ἐπικαλυπτώμεθα τὸ σκότος, τὸ γὰρ φῶς ἔνοικον ἡμῖν· »καὶ ἡ σκοτία«, φησίν, »αὐτὸ οὐ καταλαμβάνει«, καταυγάζεται δὲ [αὐτὸ] ἡ νὺξ τῷ σώφρονι λογισμῷ· λογισμοὺς δὲ ἀνδρῶν ἀγαθῶν [οὓς] ἀκοιμήτους λύχνους ὡνόμασεν ἡ γραφή. καίτοι τό γε πειρᾶσθαι λανθάνειν ἐφʼ οἷς πράττει τις ὁμολογοῦντος ἁμαρτάνειν ἐστίν, πᾶς δὲ ὃς ἁμαρτάνει, καὶ ἀδικεῖ εὐθύς, οὐχ οὕτως τὸν πέλας, ἂν μοιχεύῃ, ὡς ἑαυτόν, ὅτι μεμοίχευκεν· ἀλλὰ πάντως αὑτὸν χείρονα ἀποφαίνει καὶ ἀτιμότερον. ὁ γὰρ ἁμαρτάνων, παρʼ ὅσον ἁμαρτάνει, χείρων καὶ ἀτιμότερος αὐτὸς αὑτοῦ· πάντως δὲ ἤδη που καὶ ἀκολασία πρόσεστι τῷ ἡττωμένῳ αἰσχρᾶς ἡδονῆς· διὸ καὶ πάντως ὁ πορνεύων ἀπέθανεν θεῷ, καὶ καταλέλειπται ὑπὸ τοῦ λόγου, καθάπερ ὑπὸ τοῦ πνεύματος, νεκρός. βδελύττεται γὰρ τὸ ἅγιον μολύνεσθαι, ὥσπερ οὖν εἰκός. ἀεὶ δὲ καθαρῷ καθαροῦ θέμις θιγγάνειν· μὴ δὴ ἅμα χιτῶνι ἀποδυομένῳ ἀποδυσώμεθα καὶ τὴν αἰδῶ ποτε, ἐπεὶ οὐδέποτε τῷ δικαίῳ σωφροσύνην ἀποδύσασθαι θέμις. ἰδοὺ γὰρ τὸ φθαρτὸν τοῦτο ἐπενδύσεται ἀφθαρσίαν, ὁπηνίκα ἂν τὸ ἀκόρεστον τῆς ἐπιθυμίας, τὸ εἰς ἀσέλγειαν ῥέον, ἐγκρατείᾳ παιδαγωγούμενον, ἀνέραστον γενόμενον τῆς φθορᾶς, ἀιδίῳ σωφροσύνῃ παραχωρήσῃ τὸν ἄνθρωπον· »ἐν γὰρ τῷ αἰῶνι τούτῳ γαμοῦσι καὶ γαμίσκονται«, καταργήσαντες δὲ τὰ τῆς σαρκὸς ἔργα, αὐτῇ καθαρᾷ τῇ σαρκὶ ἐπενδυσάμενοι τὴν ἀφθαρσίαν τὸ πρὸς μέτρον τῶν ἀγγέλων διώκομεν.","t":"Let us by no means, then, cover ourselves with darkness, for the light dwells in us: “And the darkness,” it says, “does not overtake it,” and night is lit up by self-controlled reasoning. Scripture has named the thoughts of good men unsleeping lamps. Indeed, trying to escape notice in what one does is admitting that one sins; and everyone who sins at once does wrong, not so much to his neighbor, if he commits adultery, as to himself, because he has committed adultery. He certainly shows himself worse and more dishonorable. For the sinner, insofar as he sins, is worse and more dishonorable than himself; and licentiousness is present in one who is overcome by shameful pleasure. So the fornicator is altogether dead to God, abandoned by the Word as by the Spirit, a corpse. For the holy loathes being defiled, as is natural; and it is always right for the pure to touch the pure. Let us never, when we take off our tunic, take off modesty too; for it is never right for the righteous to take off self-control. For behold, this corruptible will put on incorruption, when the insatiability of desire, which flows into licentiousness, trained by self-control and no longer in love with corruption, yields the human being to eternal self-control. “For in this age they marry and are given in marriage”; but having done away with the works of the flesh, putting on incorruption in the pure flesh itself, we pursue the measure of the angels."},"clement-paedagogus/2.10.101":{"o":"ταύτῃ τοι καὶ Πλάτων ἐν Φιλήβῳ ὁ τῆς βαρβάρου μαθητὴς φιλοσοφίας ἀθέους κέκληκε μυστικῶς τοὺς τὸν θεὸν τὸν ἔνοικον αὐτοῖς, τὸν λόγον, διαφθείροντας καὶ μιαίνοντας τὸ ὅσον ἐφʼ ἑαυτοῖς ἐν τῇ τῶν παθῶν οἰκειώσει. οὐκ ἄρα ποτὲ θνητῶς βιωτέον ἁγιαζομένους θεῷ οὐδὲ μήν, ὥς φησιν ὁ Παῦλος, οὐ χρὴ πόρνης ποιεῖν μέλη τὰ τοῦ Χριστοῦ μέλη οὐδὲ μὴν νεὼν τῶν παθῶν τῶν αἰσχρῶν τὸν νεὼν τοῦ θεοῦ ποιητέον. μέμνησθε γὰρ τὰς τέτταρας καὶ εἴκοσι χιλιάδας διὰ πορνείαν ἀπωσμένας, τὰ δὲ παθήματα τῶν πορνευσάντων, ὡς ἤδη μοι λέλεκται, »τύποι« παιδαγωγοῦντες ἡμῶν τὰς ἐπιθυμίας εἰσίν. ἡμῖν δὲ ὁ παιδαγωγὸς παραινεῖ σαφέστατα· »ὀπίσω τῶν ἐπιθυμιῶν σου μὴ πορεύου, καὶ ἀπὸ τῶν ὀρέξεών σου κωλύου·« »οἶνος γὰρ καὶ γυναῖκες ἀποστήσουσι συνετούς, καὶ ὁ κολλώμενος πόρναις τολμηρότερος ἐκβήσεται, σῆψις καὶ σκώληξ κληρονομήσουσιν αὐτόν, καὶ ἐξαρθήσεται ἐν παραδειγματισμῷ μείζονι«, καὶ πάλιν (οὐ γὰρ ἀποκάμνει ὠφελῶν)· »ὁ δὲ ἀντοφθαλμῶν","t":"So Plato too, the pupil of the barbarian philosophy, in the Philebus mystically called godless those who, as far as in them lies, corrupt and defile the God who dwells in them, the Word, by becoming familiar with the passions. Those who are sanctified to God must never live as mortals; nor, as Paul says, must we make the members of Christ members of a harlot, nor make the temple of God a temple of shameful passions. Remember the twenty-four thousand rejected for sexual immorality; the sufferings of those who committed sexual immorality, as I have already said, are “examples,” instructing our desires. The Instructor advises us most clearly: “Do not go after your desires, and restrain yourself from your appetites”; “For wine and women will make the intelligent fall away, and he who cleaves to harlots will become more reckless; decay and worms will inherit him, and he will be removed as a greater example.” And again (for he does not grow weary of helping): “He who shuts his eyes"},"clement-paedagogus/2.10.102":{"o":"ἡδονῇ στεφανοῖ τὴν ζωὴν αὐτοῦ.« οὔκουν ἀφροδισίων ἡττᾶσθαι δίκαιον οὐδὲ μὴν κεχηνέναι περὶ τὰς ἐπιθυμίας, ἀλλʼ οὐδὲ ἐκπαθαίνεσθαι περὶ τὰς ἀλόγους ὀρέξεις οὐδὲ ἐπιθυμεῖν μολύνεσθαι. σπείρειν δὲ μόνον ἐπιτέτραπται τῷ γήμαντι ὡς γεωργῷ τὸ τηνικάδε, ὁπηνίκα ὁ καιρὸς δέχεται τὸν σπόρον. πρὸς δὲ δὴ τὴν ἄλλην ἀκρασίαν ἄριστον μὲν ὁ λόγος φάρμακον, βοηθεῖ δὲ καὶ ἡ ἔνδεια τοῦ κόρου, διʼ οὗ φλεγμαίνουσαι αἱ ἐπιθυμίαι σκιρτῶσι περὶ τὰς ἡδονάς. οὐκοῦν οὐδὲ ἐσθῆτος ἀντιποιητέον πολυτελοῦς καθάπερ οὐδὲ τροφῆς ποικίλης. αὐτὸς γοῦν ὁ κύριος διαιρῶν τὰς ὑποθήκας εἴς τε ψυχὴν καὶ σῶμα καὶ τρίτον τὰ ἐκτός, διὰ μὲν τὸ σῶμα τὰ ἐκτὸς πορίζεσθαι συμβουλεύει, διοικεῖν δὲ τὸ σῶμα τῇ ψυχῇ, παιδαγωγεῖ δὲ τὴν ψυχήν, »μὴ μεριμνᾶτε« λέγων »τῇ ψυχῇ ὑμῶν τί φάγητε, μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε· ἡ γὰρ ψυχὴ πλείων ἐστὶ τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος.« καὶ τῆς διδασκαλίας ἐναργὲς ὑπόδειγμα ἐπιφέρει· »κατανοήσατε τοὺς κόρακας, ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν, οἷς οὐκ ἔστι ταμιεῖον καὶ ἀποθήκη, καὶ ὁ θεὸς τρέφει αὐτούς. οὐχ ὑμεῖς διαφέρετε τῶν πτηνῶν;« καὶ ταῦτα μὲν περὶ τροφῆς· ὁμοίως δὲ καὶ περὶ ἐσθῆτος παρεγγυᾷ, ἣ τῶν τρίτων μετείληφε, τῶν ἐκτός, »κατανοήσατε« λέγων »τὰ κρίνα πῶς οὔτε νήθει οὔτε ὑφαίνει, λέγω δὲ ὑμῖν, ὅτι οὐδὲ Σολομὼν περιεβάλετο ὡς ἓν τούτων.« σφόδρα δὲ ἐπὶ πλούτῳ ἐκόμα ὁ Σολομὼν ὁ βασιλεύς.","t":"to pleasure crowns his life.” It is not right, then, to be overcome by sexual pleasure, nor to gape after desires, nor to be driven wild by irrational appetites, nor to desire to be defiled. Only the married man is permitted to sow, like a farmer, at the time when the season receives the seed. For the rest of incontinence the best medicine is the Word; and lack of surfeit helps too, by which desires, inflamed, leap after pleasures. Nor, then, should we lay claim to costly clothing, any more than to varied food. The Lord himself, dividing his precepts into soul, body, and third, external things, advises us to provide external things for the body, and to govern the body by the soul; and he instructs the soul, saying: “Do not be anxious for your soul, what you will eat, nor for your body, what you will put on; for the soul is more than food, and the body more than clothing.” And he adds a clear example of the teaching: “Consider the ravens: they neither sow nor reap, they have no storeroom or barn, and God feeds them. Are you not worth more than the birds?” This about food; and likewise he gives charge about clothing, which belongs to the third class, external things: “Consider the lilies, how they neither spin nor weave; and I tell you, not even Solomon was clothed like one of these.” And King Solomon prided himself greatly on his wealth."},"clement-paedagogus/2.10.103":{"o":"τί οὖν ὡραιότερον καὶ εὐανθέστερον ἀνθέων; τί δὲ ἐπιτερπέστερον κρίνων [ἢ μύρων] ἢ ῥόδων; »εἰ δὲ τὸν χόρτον σήμερον ἐν ἀγρῷ ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσι, πόσῳ μᾶλλον ὑμᾶς, ὀλιγόπιστοι. καὶ ὑμεῖς μὴ ζητεῖτε τί φάγητε ἢ τί πίητε.« ἐνταῦθα τὸ »τί« μόριον τὴν ποικιλίαν τῆς τροφῆς ἐκβέβληκε, σημαίνεται γὰρ ἐκ τῆς γραφῆς τοῦτο· μὴ μεριμνᾶτε ποῖα φάγητε ἢ ποῖα πίητε· πλεονεξία γὰρ καὶ τρυφὴ μεριμνᾶν ταῦτα· τὸ δὲ φαγεῖν μόνον ψιλῶς νοούμενον ἀνάγκης ἐστὶ τεκμήριον, τὸ πλήρωμα, ὡς ἔφαμεν, τῆς ἐνδείας· τὸ δὲ »τί« ἐκ περισσοῦ, τὸ δὲ περιττὸν ἐκ τοῦ διαβόλου μεμήνυκεν ἡ γραφή. σαφηνίζει δὲ τὴν διάνοιαν ἡ ἐπιφερομένη λέξις. »μὴ γὰρ ζητεῖτε τί φάγητε ἢ τί πίητε« εἰπών, ἐπήγαγεν· »καὶ μὴ μετεωρίζεσθε·« μετεώρους δὲ ἀπὸ τῆς ἀληθείας ἀλαζονεία καὶ τρυφὴ ποιεῖ, καὶ ἡ εἰς τὰ περιττὰ ἀπασχολοῦσα ἡδυπάθεια ἀπάγει τῆς ἀληθείας· διὸ καί φησι παγκάλως· »ταῦτα δὲ πάντα τὰ ἔθνη τοῦ κόσμου ζητεῖ.« οἱ ἄτακτοι καὶ ἀνόητοι τὰ ἔθνη εἰσίν. τίνα δὲ λέγει »ταῦτα«; τὴν τρυφήν, τὴν ἡδυπάθειαν, τὴν καρυκείαν, τὴν ὀψοφαγίαν, τὴν λαιμαργίαν· ταῦτά ἐστι τὸ »τί«. περὶ δὲ ψιλῆς τῆς τροφῆς, τῆς τε ξηρᾶς καὶ τῆς ὑγρᾶς, ὡς ἀναγκαίων οὐσῶν, »οἶδε«, φησίν, »ὁ πατὴρ ὑμῶν ὅτι χρῄζετε«. εἰ δὲ ὅλως ζητητικοὶ γεγόναμεν, μὴ εἰς τρυφὴν τὸ ζητητικὸν ἀπολλύωμεν, ἀλλὰ εἰς τὴν εὕρεσιν τῆς ἀληθείας ἀναζωπυρήσωμεν.","t":"What is lovelier and more blooming than flowers? What more delightful than lilies [or perfumes] or roses? “If God so clothes the grass that is in the field today and tomorrow is thrown into the oven, how much more you, you of little faith. And do not seek what you will eat or what you will drink.” Here the word “what” has thrown out variety of food; for this is what is meant by the Scripture: do not be anxious about what sort of things you will eat or drink; for to be anxious about these is greed and luxury. Eating alone, understood simply, is a sign of necessity, the filling, as we said, of want; but the “what” comes from excess, and Scripture has declared that excess comes from the devil. The following words make the meaning plain. Having said, “Do not seek what you will eat or what you will drink,” he added, “and do not be anxious” (literally, “up in the air”); for pretension and luxury put people up in the air, away from the truth, and voluptuousness occupied with superfluities leads away from the truth. So he says very beautifully, “For all the nations of the world seek these things.” The disorderly and foolish are the nations. What does he mean by “these things”? Luxury, voluptuousness, sauces, gourmandise, gluttony: these are the “what.” But about plain food, both dry and liquid, as necessary things, he says, “Your Father knows that you need them.” And if we have become seekers at all, let us not waste our seeking on luxury, but rekindle it for the finding of the truth."},"clement-paedagogus/2.10.104":{"o":"»ζητεῖτε γάρ«, φησί, »τὴν βασιλείαν τοῦ θεοῦ, καὶ τὰ τῆς τροφῆς προστεθήσεται ὑμῖν.« εἰ τοίνυν ἐσθῆτος καὶ τροφῆς καὶ τῶν περιττῶν ἁπαξαπλῶς ὡς οὐκ ἀναγκαίαν ἀφαιρεῖται τὴν μέριμναν, τί χρὴ νοεῖν ἐρεῖν αὐτὸν περὶ φιλοκοσμίας βαφῆς τε ἐρίων καὶ ποικιλίας χρωμάτων καὶ λίθων περιεργίας καὶ χρυσίου ἐξεργασίας πλοκάμων τε ἔτι ἐπιτεχνητῶν καὶ βοστρύχων ἑλικτῶν, πρὸς δὲ καὶ ὀφθαλμῶν ὑπογραφῆς παρατίλσεών τε καὶ παραφυκισμῶν καὶ ψιμυθισμοῦ καὶ βαφῆς τριχῶν καὶ τῶν περὶ τὰς ἀπάτας ταύτας κακοτεχνιῶν; οὐχὶ εὖ μάλα ἐκεῖνο δὴ ὑποτοπητέον, τὸ μικρῷ πρόσθεν εἰρημένον ἐπὶ τοῦ χόρτου, μὴ καὶ ἐπὶ τῶν ἀκόσμων φιλοκόσμων τούτων ᾖ λελεγμένον; ἀγρὸς γὰρ ὁ κόσμος, καὶ πόα ἡμεῖς οἱ τῇ χάριτι δροσιζόμενοι τοῦ θεοῦ, καρέντες δὲ αὖθις ἀνατέλλομεν, ὡς ἐν τῷ Περὶ ἀναστάσεως διὰ πλειόνων δηλωθήσεται, χόρτος δὲ ὁ χυδαῖος ἀλληγορεῖται ὄχλος, ὁ τῆς ἐφημέρου εὐφροσύνης οἰκεῖος, ὁ πρὸς ὀλίγον ἀνθῶν, ὁ φιλόκοσμος καὶ φιλόδοξος καὶ πάντα μᾶλλον ἢ φιλαλήθης, εἰς οὐδὲν ἀλλʼ ἢ εἰς ὑπέκκαυμα εὔθετος πυρός.","t":"“For seek the kingdom of God,” he says, “and the things of food will be added to you.” If, then, he removes anxiety about clothing and food and superfluities in general as unnecessary, what must we think he would say about love of finery, dyeing of wool, variety of colors, elaborate stones, working of gold, and besides, artificial locks and curled ringlets, and further, painting the eyes, plucking hairs, rouge, white lead, dyeing the hair, and the mischievous arts that go with these deceptions? Should we not rather suspect that what was said just before about the grass was said of these tasteless lovers of adornment? For the world is a field, and we are the grass, watered by the grace of God, and, cut down, we spring up again, as will be shown more fully in our work On the Resurrection. But “grass” is a figure for the vulgar crowd, at home with the pleasure of a day, blooming for a little, loving finery and glory and everything rather than truth, fit for nothing but kindling for the fire."},"clement-paedagogus/2.10.105":{"o":"»Ἄνθρωπος γοῦν ἦν τις«, ὁ κύριος διηγούμενος λέγει, »πλούσιος σφόδρα, ὃς ἐνεδιδύσκετο πορφύραν καὶ βύσσον, εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς·« οὗτος ὁ χόρτος ἦν· »πτωχὸς δέ τις ὄνομα Λάζαρος ἐβέβλητο εἰς τὸν πυλῶνα τοῦ πλουσίου εἱλκωμένος, ἐπιθυμῶν χορτασθῆναι ἐκ τῶν πιπτόντων τῆς τραπέζης τοῦ πλουσίου·« οὗτός ἐστιν ἡ πόα. ἀλλʼ ὃ μὲν ἐκολάζετο ἐν Ἅιδου, ὁ πλούσιος, μετέχων τοῦ πυρός, ὃ δὲ ἀνέθαλλεν ἐν κόλποις τοῦ πατρός. ἄγαμαι τῶν Λακεδαιμονίων τὴν πόλιν τὴν παλαιάν· μόναις ταῖς ἑταίραις ἀνθίνας ἐσθῆτας καὶ χρυσοῦν κόσμον ἐπέτρεψεν φορεῖν, ἀφαιρουμένη τῶν δοκίμων γυναικῶν τὴν φιλοκοσμίαν τῷ μόναις ἐφεῖναι καλλωπίζεσθαι ταῖς ἑταιρούσαις. Ἀθηναίων δὲ ἔμπαλιν οἱ ἄρχοντες οἱ τὸ ἀστικὸν πολίτευμα ἐζηλωκότες ἐκλαθόμενοι τῆς ἀνδρωνίτιδος ἐχρυσοφόρουν ποδήρεις χιτῶνας ἐνδυόμενοι [καὶ ποδήρεις ἠμπίσχοντο·] καὶ κρωβύλον, ὃ ἐμπλοκῆς ἐστιν εἶδος, ἀνεδοῦντο χρυσῶν ἐνέρσει τεττίγων κοσμούμενοι, τὸ γηγενὲς ὡς ἀληθῶς ἀπειροκαλίᾳ κιναιδίας ἐνδεικνύμενοι.","t":"“There was a certain man,” the Lord says in a story, “very rich, who was clothed in purple and fine linen, feasting splendidly every day”: this was the grass. “And a poor man named Lazarus had been laid at the rich man's gate, covered with sores, longing to be fed with what fell from the rich man's table”: this is the herb. But the rich man was punished in Hades, sharing in the fire, while the other flourished again in the Father's bosom. I admire the ancient city of the Spartans: it permitted only courtesans to wear flowered clothing and gold ornaments, taking away love of finery from respectable women by allowing only prostitutes to beautify themselves. At Athens, on the contrary, the rulers who aspired to refined city life, forgetting their manliness, wore gold and put on robes reaching to the feet, and tied up their hair in a krōbylos, a kind of braid, adorned with golden cicadas inserted in it, truly displaying their “earthborn” descent by the tastelessness of effeminacy."},"clement-paedagogus/2.10.106":{"o":"ὁ δὲ τῶν ἀρχόντων τούτων ζῆλος καὶ εἰς τοὺς ἄλλους Ἴωνας διικνεῖτο, οὓς Ὅμηρος ἐκθηλύνων »ἑλκεσιπέπλους« καλεῖ. εἴδωλον οὖν τοῦ καλοῦ τὴν φιλοκοσμίαν, οὐχὶ δὲ αὐτὸ τὸ καλὸν προστρεπομένους, διʼ ὀνόματος ὡραίου πάλιν εἰδωλολατροῦντας, πόρρω τῆς ἀληθείας ἀποικιστέον, δόξῃ, οὐκ ἐπιστήμῃ, ὀνειροπολοῦντας τοῦ καλοῦ τὴν φύσιν. καὶ ἔστιν αὐτοῖς ὁ τῇδε βίος ἀγνοίας ὕπνος βαθύς, οὗ χρὴ ἐξεγειρομένους ἡμᾶς ἐπὶ τὸ ὄντων καλὸν καὶ κόσμιον σπεύδειν καὶ τούτου μόνου ἐφάπτεσθαι γλίχεσθαι καταλείποντας τὰ τῇδε κόσμια αὐτῷ κόσμῳ χαίρειν πρὶν ἢ τέλεον καταδαρθεῖν. φημὶ τοίνυν οὐκ ἄλλου τινὸς ἕνεκα δεηθῆναι ὑφασμάτων τὸν ἄνθρωπον ἢ σκέπης σώματος, πρὸς ἀπαλέξησιν κρυμῶν τε ὑπερβολῆς καὶ καυμάτων ἐπιτάσεως, μή τι ἡμᾶς παραλυποίη τοῦ περιέχοντος ἡ ἀμετρία.","t":"The emulation of these rulers spread to the other Ionians too, whom Homer, making them womanish, calls “trailing-robed.” Those who revere love of finery, an idol of the beautiful, instead of the beautiful itself, and so again commit idolatry under a lovely name, must be banished far from the truth, since they dream of the nature of the beautiful by opinion, not by knowledge. For them life here is a deep sleep of ignorance; we must wake from it and hasten to what is truly beautiful and orderly, and long to lay hold of this alone, leaving the ornaments here to the world itself, before we fall fast asleep. I say, then, that the human being needs clothing for nothing else than to cover the body, to ward off excessive cold and intense heat, so that the immoderation of the air may not harm us."},"clement-paedagogus/2.10.107":{"o":"Εἰ δὴ οὗτός ἐστι τῆς ἐσθῆτος ὁ σκοπός, ὅρα μὴ οὐκ ἄλλη μὲν ἀνδράσιν, ἄλλη δὲ ἐσθὴς ἀπονεμητέα γυναιξίν· κοινὸν γὰρ ἀμφοῖν τὸ σκέπεσθαι κατὰ τὰ αὐτὰ τῷ ἐσθίειν καὶ πίνειν. κοινῆς οὖν οὔσης τῆς χρείας τὴν ὁμοίαν κατασκευὴν δοκιμάζομεν. ὡς γὰρ τὸ δεῖσθαι τῶν σκεπόντων κοινὸν ἑκατέροις, οὕτως καὶ τὰ σκέποντα παραπλήσια εἶναι χρή, εἰ δέ, καὶ σκέπην ταύτην παραληπτέον, καθʼ ἣν * * κρύπτειν ὄμματα θηλειῶν χρεών. εἰ γὰρ καὶ πλεονεκτεῖ τὸ θῆλυ διὰ τὴν ἀσθένειαν, τὸ ἔθος τῆς ἀγωγῆς τῆς κακῆς αἰτιατέον, διʼ ἣν πολλάκις φαύλοις διαίταις ἐντρεφόμενοι ἄνδρες γυναικῶν γεγόνασι θηλύτεροι· οὐ δὴ καθυφεῖναι χρὴ τοῦ τόνου. εἰ δὲ συμπεριφέρεσθαι χρή, ὀλίγον ἐνδοτέον αὐταῖς μαλακωτέροις χρῆσθαι τοῖς ὑφάσμασιν μόνον τὰς μεμωρημένας λεπτουργίας καὶ τὰς ἐν ταῖς ὑφαῖς περιέργους πλοκὰς ἐκποδὼν μεθιστάντας, νῆμα χρυσοῦ καὶ σῆρας Ἰνδικοὺς καὶ τοὺς περιέργους βόμβυκας χαίρειν ἐῶντας. σκώληξ φύεται τὸ πρῶτον, εἶτα ἐξ αὐτοῦ δασεῖα ἀναφαίνεται κάμπη, μεθʼ ἣν εἰς τρίτην μεταμόρφωσιν νεοχμοῦται βομβύλιον (οἳ δὲ νεκύδαλλον αὐτὸ καλοῦσιν), ἐξ οὗ μακρὸς τίκτεται στήμων, καθάπερ ἐκ τῆς ἀράχνης ὁ τῆς ἀράχνης μίτος· τὰ γὰρ περιττὰ ταῦτα καὶ διαφανῆ ἔλεγχός ἐστι διανοίας οὐκ ἐρρωμένης, ὀλίγῳ παραπετάσματι τὴν αἰσχύνην τοῦ σώματος προαγωγεύοντα. οὐ γὰρ ἔτι σκέπη ἡ ἁβροδίαιτός ἐστιν ἐσθής, τὸ σχῆμα τῆς γυμνότητος κρύπτειν μὴ δυναμένη· προσπίπτουσα γὰρ ἡ τοιαύτη ἐσθὴς τῷ σώματι προστυποῦται αὐτῷ ὑγρότερον καὶ προσαναπλάττεται σαρκικῶς ἐμφῦσα τῷ σχήματι, καὶ τὸν τύπον ἐκμάττεται τῆς γυναικός, ὥστʼ οὐχ ὁρῶντι τὴν ὅλην τοῦ σώματος εἶναι φανερὰν διάθεσιν.","t":"If this is the purpose of clothing, consider whether one kind of clothing need really be assigned to men and another to women; for covering is common to both, like eating and drinking. The need being common, we approve a similar provision. For as the need of coverings is common to each, so the coverings should be alike; but if there is a difference, we must adopt that covering by which … it is fitting to hide women's eyes. For if the female is allowed more because of her weakness, we must blame the habit of bad upbringing, through which men, reared on bad diets, have often become more womanish than women; we must not relax our tension. But if we must make allowances, let a little be conceded to women, to use softer fabrics, only removing the foolish fine work and the elaborate plaiting in the weaving, and saying farewell to gold thread, Indian silks, and elaborate silks. A worm is born first; then from it appears a hairy caterpillar; after this, in a third transformation, it becomes a silk moth (some call it the nekydallos), from which a long thread is produced, as the spider's thread from the spider. These superfluous and transparent fabrics are a proof of a mind not strong, pandering to the shame of the body with a slight screen. For luxurious clothing is no longer a covering, being unable to hide the shape of nakedness; for such clothing, falling against the body, molds itself to it more closely and clings fleshily to its shape, taking the impression of the woman, so that the whole form of the body is visible to one who is not even looking."},"clement-paedagogus/2.10.108":{"o":"Παραιτητέον δὲ τῆς ἐσθῆτος καὶ τὰς βαφάς· αὗται γὰρ πόρρω καὶ τῆς χρείας καὶ τῆς ἀληθείας πρὸς τῷ καὶ εἰς διαβολὴν τοῦ ἤθους ἐξανθεῖν· οὔτε γὰρ ἡ χρῆσις ὠφέλιμος (οὐ γὰρ πρὸς τὸ κρύος εὔθετος) οὔτε πρὸς σκέπην ἔχει τι περιττὸν παρὰ τὴν ἄλλην ἐσθῆτα ἢ τὸν ψόγον μόνον, καὶ τὸ ἐπιτερπὲς τῆς χροιᾶς τοὺς λίχνους ἀνιᾷ εἰς τὴν ἀνόητον ὀφθαλμίαν ἐρεθίζον, τοὺς δὲ λευκοὺς καὶ οὐ νόθους τὰ ἔνδον λευκαῖς καὶ ἀπεριέργοις ἁρμοδιώτατον ἐσθήσεσι χρῆσθαι. σαφῶς γοῦν καὶ καθαρῶς Δανιὴλ ὁ προφήτης »ἐτέθησαν«, φησί, »θρόνοι καὶ ἐκάθισεν ἐπʼ αὐτῶν ὡσεὶ παλαιὸς ἡμερῶν, καὶ τὸ ἔνδυμα αὐτοῦ ὡσεὶ χιὼν λευκόν«. τοιαύτῃ χρώμενον στολῇ τὸν κύριον ἐν ὁράματι θεωρεῖ· καὶ ἡ Ἀποκάλυψίς φησιν· »εἶδον τὰς ψυχὰς τῶν μεμαρτυρηκότων ὑποκάτω τοῦ θυσιαστηρίου· καὶ ἐδόθη ἑκάστῳ στολὴ λευκή.« εἰ δὲ καὶ ἄλλο τι δέοι χρῶμα ζητεῖν, τὸ αὐτοφυὲς τῆς ἀληθείας ἀπόχρη βάμμα, αἱ δὲ τοῖς ἄνθεσιν ἐοικυῖαι ἐσθῆτες βακχικοῖς καὶ τελεστικοῖς καταλειπτέαι λήροις, πρὸς δὲ καὶ »ἡ πορφύρα καὶ τὰ ἀργυρώματα«, ὥς φησιν ὁ κωμικός, »εἰς τοὺς τραγῳδοὺς χρήσιμα καὶ οὐκ εἰς τὸν βίον«, τὸν δὲ ἡμέτερον βίον πάντα μᾶλλον ἢ πομπὴν εἶναι χρεών. βάμμα γοῦν Σαρδιανικὸν καὶ ἄλλο ὀμφάκινον καὶ χλωρὸν ἕτερον ῥοδομιγές τε καὶ κοκκοβαφὲς καὶ ἄλλα μυρία διὰ σπουδῆς βάμματα ἐπινενόηται ταῖς ἐξώλοις ἡδυπαθείαις.","t":"Dyes must also be refused in clothing; for they are far from both need and truth, besides blooming into a slander on one's character. Their use is not beneficial (they are no good against cold), nor do they add anything to covering beyond other clothing, except reproach; and the delight of the color distresses the dainty, stirring them to foolish ogling. It is most fitting for those who are white and not counterfeit within to wear white and unelaborate clothing. Daniel the prophet says clearly and plainly: “Thrones were set, and one like the Ancient of Days sat on them, and his garment was white as snow.” He sees the Lord in a vision wearing such a robe. And the Revelation says: “I saw the souls of those who had borne witness under the altar; and to each was given a white robe.” If some other color must be sought, the natural dye of truth is enough; garments like flowers should be left to Bacchic and initiatory nonsense; and besides, “purple and silver plate,” as the comic poet says, “are useful for tragedians, not for life”; and our life should be anything rather than a procession. Sardian dye, and another olive-green, and another pale green, rose-colored, scarlet, and countless others have been eagerly invented for destructive luxuries."},"clement-paedagogus/2.10.109":{"o":"Ὄψεως, οὐ σκέπης ἡ ἐσθὴς αὕτη. τά τε χρυσῷ πεποικιλμένα καὶ τὰ ἁλουργοβαφῆ καὶ ζῳωτὰ (προσήνεμόν γέ τι τρύφημα τουτοῒ) τόν τε μυροβαφῆ ἐκεῖνον κροκωτὸν καὶ τῶν ὑμενίνων τῶν περιόπτων τὰ πολυτελῆ καὶ ποικίλα ἱμάτια, ἔχοντα ζῴδια ἐν τῇ πορφύρᾳ, αὐτῇ τέχνῃ χαίρειν ἐατέον. »τί γὰρ ἂν φρόνιμον γυναῖκες ἐργάσαιντο ἢ λαμπρόν, αἳ καθήμεθα«, φησὶν ἡ κωμῳδία, ἐξηνθισμέναι, κροκωτοφοροῦσαι καὶ κεκαλλωπισμέναι; παραινεῖ δὲ διαρρήδην ὁ παιδαγωγός· »ἐν περιβολῇ ἱματίου οὐ μὴ καυχήσῃ, μηδὲ ἐπαίρου ἐν δόξῃ πάσῃ ἀπαραμόνῳ οὔσῃ.« ἐπισκώπτων γοῦν τοὺς τοῖς μαλακοῖς ἠμφιεσμένους ἱματίοις ἐν τῷ εὐαγγελίῳ λέγει· »ἰδού, οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ ἐν τρυφῇ διάγοντες ἐν τοῖς βασιλείοις εἰσί«, τοῖς ἐπιγείοις βασιλείοις λέγει, τοῖς φθαρτοῖς, ἔνθα δοξοκαλία καὶ δοξοκοπία καὶ κολακεία καὶ πλάνη· οἱ δὲ τὴν οὐράνιον θεραπεύοντες αὐλὴν περὶ τὸν πάντων βασιλέα τὴν ἀκήρατον τῆς ψυχῆς ἐσθῆτα, τὴν σάρκα, ἁγιάζονται, καὶ ταύτῃ ἐπενδύονται ἀφθαρσίαν. καθάπερ οὖν ἡ ἄγαμος μόνῳ σχολάζει τῷ θεῷ καὶ ἡ φροντὶς αὐτῆς οὐ περισχίζεται, γημαμένη δὲ ἥ γε σώφρων διαιρεῖται τὸν βίον καὶ πρὸς θεὸν καὶ πρὸς ἄνδρα, ἡ δὲ ἄλλως φερομένη ὅλη γίνεται τοῦ γάμου, τοῦτʼ ἔστι τοῦ πάθους, τὸν αὐτόν, οἶμαι, τρόπον ἡ σώφρων γυνὴ σχολάζουσα μὲν τῷ ἀνδρὶ ἀνυποκρίτως θεοσεβεῖ, φιλοκοσμοῦσα δὲ ἀποπέπτωκεν καὶ τοῦ θεοῦ καὶ τοῦ γάμου τοῦ σώφρονος, τὸν κόσμον ἀντικαταλλαττομένη τἀνδρὸς κατὰ τὰ αὐτὰ τῇ Ἀργείᾳ ἑταίρᾳ, τῇ Ἐριφύλῃ λέγω, ἣ χρυσὸν φίλου ἀνδρὸς ἐδέξατο τιμήεντα.","t":"This clothing is for show, not for covering. Garments embroidered with gold, purple-dyed, and figured with animals (this luxury, surely, is a thing for the wind), that perfume-dyed saffron robe, and the costly, varied cloaks of conspicuous fine membranes, with little figures in the purple, must be dismissed along with the art itself. “For what wise or splendid thing could we women do,” says comedy, “who sit about” decked with flowers, wearing saffron robes and beautified? The Instructor advises expressly: “Do not boast of the clothing you wear, nor be exalted in any glory, since it does not last.” Mocking those clothed in soft garments, he says in the Gospel: “Behold, those in splendid clothing and living in luxury are in kings' courts”: he means earthly courts, perishable ones, where there is love of display, glory-hunting, flattery, and deceit. But those who serve in the heavenly court around the King of all are sanctified in the soul's pure garment, the flesh, and in this way put on incorruption. As the unmarried woman devotes herself to God alone and her care is not divided, while the married woman, if she is self-controlled, divides her life between God and her husband, and the one who behaves otherwise belongs wholly to marriage, that is, to passion; in the same way, I think, the self-controlled wife, devoting herself to her husband, is sincerely godly; but when she loves finery, she falls away both from God and from self-controlled marriage, exchanging her husband for ornament, like the Argive courtesan, I mean Eriphyle, “who took precious gold for her own husband.”"},"clement-paedagogus/2.10.110":{"o":"Ταύτῃ καὶ τὸν Κεῖον ἀποδέχομαι σοφιστὴν τὰς ἐοικυίας καὶ καταλλήλους ἀρετῆς καὶ κακίας εἰκόνας ὑπογράφοντα· τὴν μὲν αὐταῖν ἀφελῶς ἱσταμένην ἐποίησε καὶ λευχείμονα καὶ καθάριον, τὴν ἀρετήν, αἰδοῖ μόνῃ κεκοσμημένην (τοιαύτην εἶναι χρὴ τὴν πίστιν, ἐνάρετον μετʼ αἰδοῦς), θατέραν δὲ τοὐναντίον εἰσάγει, τὴν κακίαν, περιττῇ μὲν ἐσθῆτι ἠμφιεσμένην, ἀλλοτρίῳ δὲ χρώματι γεγανωμένην· καὶ ἡ κίνησις αὐτῆς καὶ ἡ σχέσις πρὸς τὸ ἐπιτερπὲς ἐπιτηδευομένη ταῖς μαχλώσαις ἔκκειται σκιαγραφία γυναιξί. πρὸς οὐδεμίαν δὲ ὅλως ὁ ἑπόμενος τῷ λόγῳ αἰσχρὰν ἡδονὴν οἰκειώσεται· διὸ καὶ τῆς ἐσθῆτος τὸ χρειῶδες προκριτέον. κἂν ὁ λόγος τοῦτο ψάλλῃ διὰ Δαβὶδ περὶ τοῦ κυρίου λέγων »εὔφρανάν σε θυγατέρες βασιλέων ἐν τῇ τιμῇ σου· παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου ἐν ἱματισμῷ διαχρύσῳ καὶ κροσσωτοῖς χρυσοῖς περιβεβλημένη«, οὐκ ἐσθῆτα τὴν τρυφητικὴν μεμήνυκεν, ἀλλὰ τὸν ἐκ πίστεως συνυφασμένον ἀκήρατον τῶν ἠλεημένων κόσμον τῆς ἐκκλησίας δεδήλωκεν, ἐν ᾗ ὁ ἄδολος Ἰησοῦς »ὡς χρυσὸς διαπρέπει«, καὶ οἱ","t":"So I also accept the sophist of Ceos, who drew fitting and corresponding pictures of virtue and vice. He made the one, virtue, stand simply, dressed in white and clean, adorned only with modesty (such should faith be, virtuous with modesty); and he brought in the other, vice, the opposite, clothed in superfluous clothing and brightened with a borrowed color, and her movement and bearing, contrived to please, were set out as a sketch of lewd women. The one who follows the Word will make no shameful pleasure his own; so in clothing too usefulness must be preferred. And if the Word sings this through David concerning the Lord: “The daughters of kings have delighted you in your honor; the queen stood at your right hand in gold-woven clothing, arrayed in golden fringes,” he has not indicated luxurious clothing, but has shown the pure adornment, woven together from faith, of those who have received mercy, the church, in which the guileless Jesus “shines like gold,” and the"},"clement-paedagogus/2.10.111":{"o":"κροσσοί, οἱ ἐκλεκτοί, οἱ χρυσοῖ. εἰ δὲ καὶ ὑφεῖναι χρὴ τοῦ τόνου διὰ τὰς γυναῖκας, λείαν τὴν ἐσθῆτα καὶ προσηνῆ πρὸς τὴν ἁφὴν ἐξυφαντέον, οὐχὶ δὲ καθάπερ τὰς γραφὰς πρὸς τὸ τερπνὸν τῆς ὄψεως ἐξανθιστέον· ἐξίτηλος μὲν γὰρ ἡ γραφὴ τῷ χρόνῳ γίνεται, αἱ δὲ ῥύψεις καὶ αἱ στύψεις τοῖς φαρμακώδεσι τῆς βαφῆς χυμοῖς ἐκτήκουσαι τὰ ἔρια τῶν ἀμπεχονῶν τὰς ὑφάνσεις ἀσθενεῖς ἀποτελοῦσι, τὸ δὲ οὐδʼ εἰς οἰκονομίαν εὔθετον. ἀπειροκαλία δὲ ἡ μεγίστη τοσοῦτον ἐπτοῆσθαι περὶ τοὺς πέπλους καὶ τὰς ξυστίδας καὶ τὰς ἐφαπτίδας χλαίνας τε καὶ χιτῶνας, »τά τʼ αἰδῶ ἀμφικαλύπτει«, Ὅμηρός φησιν. αἰσχύνομαι γὰρ ὡς ἀληθῶς ὁρῶν τοσοῦτον ἐκχεόμενον πλοῦτον εἰς τὴν αἰδοίων σκέπην. ὁ γάρ τοι ἀρχαῖος ἄνθρωπος ὁ ἐν τῷ παραδείσῳ κλάδοις καὶ φύλλοις τὴν σκέπην τῆς αἰσχύνης παρεμέτρει, νυνὶ δὲ ἐπεὶ τὰ πρόβατα ἡμῖν δεδημιούργηται, μὴ κατὰ τὰ αὐτὰ τοῖς προβάτοις ἀφραίνωμεν, παιδαγωγούμενοι δὲ τῷ λόγῳ τὸ πολυτελὲς τῆς ἐσθῆτος διελέγχωμεν ἐπιλέγοντες, τρίχες ἐστὲ προβάτων, κἂν Μίλητος αὐχῇ, κἂν Ἰταλία δοξάζηται, κἂν ὑπὸ διφθέραις φυλάττωνται αἱ τρίχες, περὶ ἃς μεμήνασιν οἱ πολλοί, ἀλλὰ ἡμῖν γε οὐ σπουδαστέον.","t":"fringes are the elect, the golden ones. If we must relax our tension because of women, let their clothing be woven smooth and soft to the touch, but not embroidered with flowers like paintings for the delight of the eye. For painting fades with time, and washings and the astringent, drug-like juices of dyes melt away the wool of garments and make the weave weak, which is not good for economy either. It is the greatest tastelessness to be so excited about robes, rugs, mantles, cloaks, and tunics, “which cover the private parts,” as Homer says. I am truly ashamed to see so much wealth poured out on covering the private parts. For the first man in paradise measured the covering of his shame with branches and leaves; now that sheep have been created for us, let us not be as foolish as sheep, but, instructed by the Word, let us expose the costliness of clothing, saying: “You are sheep's hair, even if Miletus boasts, even if Italy is glorified, even if the hair is guarded under hides.” The many are mad about it, but we must not be eager."},"clement-paedagogus/2.10.112":{"o":"Ὁ δὲ μακάριος Ἰωάννης καὶ τῶν προβάτων ὑπεριδὼν τὰς τρίχας ὀζούσας τρυφῆς τὰς τῶν καμήλων εἵλατο τρίχας καὶ ταύτας ἠμπίσχετο, τὸ εὐτελὲς καὶ ἄδολον τοῦ βίου ὑποτυπούμενος. καὶ γὰρ μέλι ἤσθιεν καὶ ἀκρίδας, γλυκεῖαν καὶ πνευματικὴν τροφήν, ἀτύφους καὶ σώφρονας τὰς ὁδοὺς τοῦ κυρίου παρασκευάζων. ἦ που γὰρ ἂν ἁλουργὴν χλανίδα περιεβάλετο ὁ τὴν ἀλαζονείαν τὴν πολιτικὴν ἐκτραπείς, εἰς δὲ τὴν ἔρημον * * τῆς ἐρημίας γαλήνην θεῷ πεπολιτευμένος ἐκτὸς πάσης κενοσπουδίας, ἀπειραγαθίας, μικροπρεπείας. μηλωτῇ δὲ ἐχρῆτο Ἠλίας ἐνδύματι καὶ ζώνῃ τὴν μηλωτὴν κατέσφιγγεν ἐκ τριχῶν πεποιημένῃ.","t":"The blessed John, despising even sheep's hair as smelling of luxury, chose camel's hair and clothed himself with it, showing the frugality and guilelessness of his life. He ate honey and locusts, sweet and spiritual food, preparing the ways of the Lord, free of pride and self-controlled. How could he have put on a purple robe, he who turned from the pretensions of the city, and in the desert … lived for God in the calm of solitude, free from all vain zeal, ignorant display, and pettiness? Elijah used a sheepskin as his garment, and bound the sheepskin with a belt made of hair."},"clement-paedagogus/2.10.113":{"o":"Ἡσαΐας δέ, ἄλλος οὗτος προφήτης, »γυμνός τε καὶ ἀνυπόδετος« ἦν, πολλάκις δὲ καὶ σάκκον ἠμπίσχετο ταπεινοφροσύνης ἔνδυμα. εἰ δὲ καὶ Ἱερεμίαν καλεῖς, λινοῦν οὗτος περίζωμα εἶχε μόνον. ὡς δὲ τὰ εὐτραφῆ τῶν σωμάτων γυμνούμενα φανερωτέραν δείκνυσι τὴν ἀκμήν, οὕτως καὶ τῶν ἠθῶν τὸ κάλλος, μὴ ἐνειλούμενον ἀπειροκάλοις φλυαρίαις, τὸ μεγαλοπρεπὲς ἐνδείκνυται. Τὸ δὲ καὶ σύρειν τὰς ἐσθῆτας ἐπʼ ἄκρους καθιέντας τοὺς πόδας κομιδῇ ἀλαζονικόν, ἐμποδὼν τῇ ἐνεργείᾳ τοῦ περιπατεῖν γινόμενον. καλλύντρου δίκην ἐπισυρομένης τῆς ἐσθῆτος τὰς ἐπιπολαίους τῆς γῆς ἀχυρμιάς, οὐδὲ τῶν κατεαγότων τούτων δὴ τῶν τὴν κιναιδίαν τὴν ἄφωνον ἐπὶ ταῖς σκηναῖς μετιόντων ὀρχηστῶν ἀπορρέουσαν εἰς τοσοῦτον ὕβρεως τὴν ἐσθῆτα περιορώντων, οἷς οἱ ἐπιμελεῖς στολισμοὶ καὶ τῶν κρασπέδων αἱ ἀπαιωρήσεις καὶ τῶν σχημάτων οἱ περίεργοι ῥυθμοὶ βλακείας μικρολόγου ἐπισυρμὸν ἐμφαίνουσιν. κἂν τὸν ποδήρη τις παραφέρῃ τὸν κυρίου, ὁ ποικιλανθὴς ἐκεῖνος χιτὼν τὰ τῆς σοφίας ἄνθη δεικνύει, τὰς ποικίλας καὶ μὴ μαραινομένας γραφάς, τὰ λόγια τὰ κυρίου ταῖς τῆς ἀληθείας ἀπαστράπτοντα αὐγαῖς, τοιαύτην ἄλλην τὸν κύριον ἐσθῆτα διὰ τοῦ Δαβὶδ ἠμφίεσεν τὸ πνεῦμα ὧδέ πως ψάλλον· »ἐξομολόγησιν καὶ εὐπρέπειαν ἐνεδύσω, ἀναβαλλόμενος φῶς ὡς ἱμάτιον.«","t":"Isaiah, another prophet, was “naked and barefoot,” and often wore sackcloth, the garment of humility. And if you call Jeremiah, he had only a linen loincloth. As well-nourished bodies show their bloom more plainly when stripped, so beauty of character, not wrapped in tasteless trifles, shows its magnificence. Trailing one's clothes down to the tips of the feet is most pretentious, hindering the activity of walking, the garment sweeping up the surface refuse of the ground like a broom; not even those broken dancers who pursue silent effeminacy on the stage let their clothing trail down into such insolence, though their careful dressing, the dangling of their hems, and the elaborate rhythms of their postures show the trailing of petty effeminacy. And if anyone brings up the Lord's long robe, that many-flowered tunic shows the flowers of wisdom, the varied and unfading Scriptures, the oracles of the Lord flashing with the rays of truth. The Spirit clothed the Lord with another such garment through David, singing thus: “You have put on confession and majesty, covering yourself with light as with a garment.”"},"clement-paedagogus/2.10.114":{"o":"Καθάπερ οὖν περὶ τὴν κατασκευὴν τῶν ἐσθήτων καθαρευτέον πάσης ἀτοπίας, οὕτως δὲ καὶ τῆς χρήσεως τὴν ἀμετρίαν εὐλαβητέον. οὐδὲ γὰρ ὑπὲρ γόνυ καθάπερ τὰς Λακαίνας φασὶ παρθένους ἐστολίσθαι καλόν· οὐδὲν γὰρ μέρος ὁτιοῦν ἀπογυμνοῦσθαι γυναικὸς εὐπρεπές. καίτοι δυνατὸν ἀποφθέγξασθαι μάλα κοσμίως τὴν ἀστείαν ἐκείνην φωνὴν πρὸς τὸν εἰπόντα »καλὸς ὁ πῆχυς«, »ἀλλʼ οὐ δημόσιος«, καὶ »κνῆμαι καλαί«, »ἀλλὰ μόνου«, φάναι, »τοῦ ἀνδρὸς τοῦ ἐμοῦ«, καὶ »πρόσωπον εὐπρεπές«, »ἀλλὰ μόνου τοῦ γεγαμηκότος«. ἐγὼ δὲ οὐδὲ τὴν αἰτίαν τῶν τοιούτων ἐπαίνων θέλω παρέχειν τὰς σώφρονας τοῖς διὰ τῶν ἐπαίνων θηρωμένοις τὰ ἐπίψογα, καὶ οὐδʼ ὅτι γε παραγυμνοῦν τὸ σφυρὸν κεκώλυται μόνον; ἐγκεκαλύφθαι δὲ καὶ τὴν κεφαλὴν καὶ τὸ πρόσωπον ἐπεσκιάσθαι προστέτακται. οὐ γὰρ ὅσιον εἶναι θήρατρον ἀνθρώπων τὸ κάλλος τοῦ σώματος, οὐδὲ ἁλουργῷ παραπετάσματι χρωμένην περίβλεπτον ἐθέλειν γίνεσθαι τὴν γυναῖκα εὔλογον. εἴθε γὰρ καὶ τῆς ἐσθῆτος οἷόν τε ἦν ἐξελεῖν τὴν πορφύραν, ὡς μὴ ἐπὶ τὸ πρόσωπον τῶν χρωμένων τοὺς θεατὰς ἐπιστρέφειν· αἳ δὲ ὀλίγον κομιδῇ τὸ λοιπὸν τῆς ἀμπεχόνης ὑφαίνουσαι τὸ πᾶν ἁλουργὲς εἰργάσαντο ἐκφλέγουσαι τὰς ῥᾳθυμίας, καὶ δῆτα αὐτὰς περὶ τὰς μεμωρημένας ταύτας καὶ ἁβρὰς ἀλυούσας πορφύρας κατὰ τὸ ποιητικὸν δὴ ἐκεῖνο »ἔλλαβε πορφύρεος θάνατος«.","t":"Just as we must keep clear of all absurdity in the making of clothes, so we must guard against immoderation in their use. It is not good to be dressed above the knee, as they say Spartan girls are; for it is not seemly for any part of a woman to be bared. Indeed, one could very decorously give that witty reply to the man who said, “A beautiful arm,” “But not public”; and “Beautiful legs,” “But only for my husband”; and “A lovely face,” “But only for the one who married me.” But I do not want self-controlled women even to give occasion for such praises to those who, through praises, hunt for what is blameworthy. It is not only that baring the ankle is forbidden; it is commanded that the head be veiled and the face shaded. For it is not holy for the beauty of the body to be a snare for men; nor is it reasonable for a woman to wish to be admired by using a purple veil. Would that it were possible to remove the purple from clothing, so that it might not turn the eyes of spectators to the face of those who wear it! But the women, weaving very little of the rest of the garment, have made the whole of it purple, inflaming idleness; and indeed, going about distracted over these foolish and delicate purples, “purple death has seized them,” as the poet says."},"clement-paedagogus/2.10.115":{"o":"διὰ ταύτην γοῦν τὴν πορφύραν ἡ Τύρος καὶ ἡ Σιδὼν καὶ τῆς Λακωνικῆς ἡ γείτων τῆς θαλάσσης ποθεινόταται· ἀνάγονται δὲ εὖ μάλα καὶ οἱ βαφεῖς αὐτῶν καὶ οἱ πορφυρευταὶ καὶ αὐτὰ τὰ κογχύλια διὰ τὸ αἷμα τούτων ἐξανθεῖν τὴν πορφύραν. ἀλλὰ καὶ τοῖς λίχνοις ὑφάσμασιν ἐγκαταμιγνύουσαι αἱ δολεραὶ γυναῖκες καὶ τῶν ἀνδρῶν οἱ γυναικώδεις τὰς δολερὰς βαφὰς μαργαίνουσιν περὶ τὴν ἀμετρίαν, οὐκέτι τὰς ὀθόνας τὰς ἀπʼ Αἰγύπτου, ἄλλας δέ τινας ἐκ γῆς Ἑβραίων καὶ Κιλίκων ἐκποριζόμενοι γῆς. τὰ δὲ ἀμόργινα καὶ τὰ βύσσινα σιωπῶ· ὑπερεκπέπαικεν ἡ τρυφὴ καὶ τὴν ὀνομασίαν. δεῖ δὲ τὴν σκέπην, οἶμαι, αὐτὸ αὑτῆς κρεῖττον ἀποφαίνειν τὸ σκεπόμενον, ὡς τὸ ἄγαλμα τοῦ νεὼ καὶ τὴν ψυχὴν τοῦ σώματος καὶ τῆς ἐσθῆτος τὸ σῶμα. νυνὶ δὲ πᾶν τοὐναντίον, τὸ μὲν σῶμα αὐταῖς εἰ πιπράσκοιτο, οὐκ ἄν ποτε χιλίας εὕροι Ἀττικάς, μίαν δέ που ἐσθῆτα μυρίων ταλάντων ὠνούμεναι σφᾶς αὐτὰς ἀχρειοτέρας καὶ ἀτιμοτέρας τῶν ὑφασμάτων ἐλέγχουσιν. τί ποτʼ οὖν διώκετε τὰ σπάνια καὶ πολυτελῆ πρὸ τῶν ἐν μέσῳ καὶ τῶν εὐτελῶν; ὅτι ἀγνοεῖτε τὸ ὄντως καλὸν καὶ τὸ ὄντως ἀγαθόν· καὶ ἀντὶ τῶν ὄντων τὰ δοκοῦντα παρὰ τοῖς ἀνοήτοις σπουδάζεται, οἳ τοῖς μεμηνόσιν ἐπʼ ἴσης τὰ λευκὰ ὡς μέλανα φαντάζονται.","t":"Because of this purple, Tyre and Sidon and the coast of Laconia are most sought after; their dyers and purple fishers are highly esteemed, and the shellfish themselves, because the purple blooms from their blood. And deceitful women, and womanish men, mixing these deceitful dyes into dainty fabrics, run mad in their immoderation, no longer procuring linens from Egypt, but others from the land of the Hebrews and of the Cilicians. I say nothing of amorgine and byssus garments; luxury has outrun even their names. I think the covering should show what is covered to be better than itself, as the statue is better than the temple, the soul than the body, and the body than the clothing. But now it is quite the reverse: if their body were sold, it would never fetch a thousand Attic drachmas, while buying one garment for ten thousand talents they prove themselves more worthless and less valuable than the fabrics. Why, then, do you pursue rare and costly things instead of those at hand and cheap? Because you do not know what is truly beautiful and truly good; and instead of what is, what seems is pursued among the foolish, who, like the mad, imagine white to be black."},"clement-paedagogus/2.10.83":{"o":"Συνουσίας δὲ τὸν καιρὸν μόνοις τοῖς γεγαμηκόσιν ἀπολέλειπται σκοπεῖν, τοῖς δὲ γεγαμηκόσι σκοπὸς ἡ παιδοποιία, τέλος δὲ ἡ εὐτεκνία, καθάπερ καὶ τῷ γεωργῷ τῆς τῶν σπερμάτων καταβολῆς αἰτία μὲν ἡ τῆς τροφῆς προμήθεια, τέλος δὲ αὐτῷ τῆς γεωργίας ἡ τῶν καρπῶν συγκομιδή. μακρῷ δὲ ἀμείνων γεωργὸς ὁ ἔμψυχον σπείρων ἄρουραν· ὃ μὲν γὰρ ἐπικαίρου τροφῆς ὀριγνώμενος, ὃ δὲ τῆς τοῦ παντὸς διαμονῆς προμηθούμενος γεωργεῖ, καὶ ὃ μὲν διʼ ἑαυτόν, ὃ δὲ διὰ τὸν θεὸν φυτουργεῖ· »πληθύνεσθε« γὰρ εἴρηκεν, καὶ ὑπακουστέον· καὶ κατὰ τοῦτο εἰκὼν ὁ ἄνθρωπος γίνεται τοῦ θεοῦ, καθὸ εἰς γένεσιν ἀνθρώπου ἄνθρωπος συνεργεῖ. οὐ πᾶσα οὖν γῆ εὔθετος εἰς σπερμάτων ὑποδοχήν, εἰ δὲ καὶ πᾶσα, ἀλλʼ οὐχὶ τῷ αὐτῷ γεωργῷ· οὐδὲ μὴν εἰς πέτρας σπαρτέον οὐδὲ καθυβριστέον τὸ σπέρμα, ἀρχηγὸν γενέσεως οὐσίαν, συνεσπαρμένους ἔχουσαν τῆς φύσεως τοὺς λογισμούς· τοὺς δὲ κατὰ φύσιν λογισμοὺς ἀλόγως εἰς τοὺς παρὰ φύσιν καταισχύνειν πόρους ἄθεον κομιδῇ. ὁρᾶτε γοῦν ὁ πάνσοφος Μωσῆς ὅπως ποτὲ συμβολικῶς τὴν ἄκαρπον ἀποκρούεται σποράν, »οὐκ ἔδεσαι« λέγων »τὸν λαγὼν οὐδὲ τὴν ὕαιναν«. οὐ βούλεται τῆς ποιότητος αὐτῶν μεταλαμβάνειν τὸν ἄνθρωπον οὐδὲ μὴν τῆς ἴσης ἀσελγείας ἀπογεύσασθαι· κατακόρως γάρ τοι περὶ τὰς μίξεις τὰ ζῷα ταῦτα ἐπτόηνται· καὶ τὸν μὲν λαγὼ κατʼ ἔτος πλεονεκτεῖν φασι τὴν ἀφόδευσιν, ἰσαρίθμους οἷς βεβίωκεν ἔτεσιν ἴσχοντα τρύπας· ταύτῃ ἄρα τὴν κώλυσιν τῆς ἐδωδῆς τοῦ λαγὼ παιδεραστίας ἐμφαίνειν ἀποτροπήν· τὴν δὲ ὕαιναν ἐναλλὰξ ἀμείβειν τὸ ἄρρεν εἰς τὸ θῆλυ παρʼ ἔτος ἕκαστον, αἰνίττεσθαι δὲ μὴ χρῆν ἐπὶ μοιχείας ὁρμᾶν τὸν τῆς","t":"Only the married are left to consider the right time for intercourse; and for the married the aim is the begetting of children, and the end is good offspring, just as for the farmer the reason for sowing seed is to provide food, and the end of his farming is the gathering of the fruits. But far better is the farmer who sows living soil; for the one farms seeking food for a season, the other providing for the continuance of the whole; the one plants for himself, the other for God. For he said, “Multiply,” and we must obey. In this the human being becomes an image of God, in that a human being cooperates in the coming into being of a human being. Not all ground is suitable for receiving seed; and even if all were, not for the same farmer. Nor must seed be sown on rocks, nor seed be outraged, since it is the originating substance of generation, having the principles of nature sown within it. To shame the principles of nature irrationally in unnatural passages is utterly godless. See how the all-wise Moses symbolically rejects unfruitful sowing, saying, “You shall not eat the hare nor the hyena.” He does not want the human being to share their quality, nor to taste a like licentiousness; for these animals are excessively excited about mating. They say that the hare each year increases the number of its anal openings, having as many holes as the years it has lived; so the prohibition of eating the hare shows a turning away from pederasty. And they say the hyena changes alternately from male to female each year; and it hints that one who abstains from the"},"clement-paedagogus/2.10.84":{"o":"ὑαίνης ἀπεχόμενον. ἀλλὰ τὸ μὲν μὴ δεῖν ἐξομοιοῦσθαι τοῖσδε τοῖς ζῴοις διὰ τῆς προκειμένης ἀπαγορεύσεως ὁμολογουμένως τὸν πάνσοφον Μωσέα αἰνίττεσθαι σύμφημι κἀγώ· οὐ μέντοι τῇδε τῇ ἐξηγήσει τῶν συμβολικῶς εἰρημένων συγκατατίθεμαι. οὐ γὰρ ἄν ποτε βιασθείη φύσις εἰς μεταβολήν, τὸ δὲ ἅπαξ πεπλασμένον εἰς αὐτὴν οὐ θέμις ἀντιπλασθῆναι πάθει· τὸ γὰρ πάθος οὐ φύσις· παραχαράττειν δέ, οὐ μετακοσμεῖν τὸ πάθος εἴωθε τὴν πλάσιν· εἰ γὰρ καὶ τῶν ὀρνέων πολλὰ μεταβάλλειν κατὰ τὰς ὥρας λέγεται καὶ τὸ χρῶμα καὶ τὴν φωνήν (οἷον ὁ κόσσυφος ξανθὸς μὲν ἐκ μέλανος, παταγητικὸς δὲ ἐξ ᾠδικοῦ γινόμενος· ὡσαύτως δὲ καὶ ἡ ἀηδὼν καὶ τὸ χρῶμα καὶ τὴν ᾠδὴν συμμεταβάλλει ταῖς τροπαῖς), ἀλλʼ οὔτι γε τὴν φύσιν αὐτὴν ἀμείβουσιν, ὡς θῆλυ γίγνεσθαι ἐκ τοῦ ἄρρενος κατὰ μετασχηματισμόν· ἀλλʼ ἡ μὲν τῶν πτερῶν νεοφυΐα νεαρᾶς ἐσθῆτος δίκην ἐξανθεῖ βαφήν τινα πτερῶν, ὀλίγῳ δʼ ὕστερον διαπνεῖ κατὰ τὴν χειμέριον ἀπειλήν, καθάπερ ἄνθος μαραινομένης τῆς χρόας· ἡ φωνὴ δὲ καὶ αὐτὴ τὸν ὅμοιον τρόπον τῷ κρύει πεπονημένη μαραίνεται· πυκνουμένης γὰρ τῆς ἐπιφανείας ἐκ τοῦ περιέχοντος αἱ περὶ τὸν αὐχένα πιεζόμεναί τε καὶ πυκνούμεναι ἀρτηρίαι προσαναθλίβουσι τὸ πνεῦμα, στενοχωρούμενον δὲ ἄγαν τοῦτο πνιγόμενον ἀποδίδωσι τὸν ἦχον.","t":"hyena should not rush into adultery. I agree that the all-wise Moses, by this prohibition, clearly hints that we should not become like these animals; but I do not assent to this interpretation of what was said symbolically. For nature could never be forced to change; what has once been formed cannot be reshaped by a passion; for passion is not nature; passion is accustomed to counterfeit, not to remodel, the form. For even if many birds are said to change both their color and their voice with the seasons (the blackbird, for example, becoming tawny from black, and chattering instead of singing; likewise the nightingale changes both color and song with the turning of the year), they do not change their very nature, so that a female comes from a male by transformation. The new growth of feathers, like a new garment, blooms with a dye of feathers, and a little later fades in the threat of winter, the color withering like a flower. The voice too, in the same way, worn down by the cold, withers; for when the surface of the body is contracted by the surrounding air, the arteries around the neck, compressed and contracted, squeeze the breath, and this, greatly confined and choked, gives out a stifled sound."},"clement-paedagogus/2.10.85":{"o":"αὖθις οὖν συνεξομοιούμενον τῷ περιέχοντι καὶ τῷ ἦρι συγχαλώμενον ἐλευθεροῦται μὲν τῆς στενοχωρίας τὸ πνεῦμα φερόμενον διʼ εὐρυχώρων τῶν τέως μεμυκότων [ἀρτηριῶν]· οὐ μινυρίζει δὲ ἔτι τὸ μέλος τὸ μεμαραμμένον, ἀνθεῖ δὲ ἤδη λιγυρὸν καὶ χεῖται πλατύτερον τὸ φθέγμα αὐτῶν, καὶ ἤδη γίνεται τῆς φωνῆς τῶν ὀρνέων ἔαρ ἡ ᾠδή. Οὔκουν οὐδὲ τὴν ὕαιναν μεταβάλλειν τὴν φύσιν πιστευτέον ποτέ· οὐδὲ γὰρ αἰδοῖα ἔχει τὸ αὐτὸ ζῷον ἅμα ἄμφω, ἄρρενος καὶ θήλεος, καθὼς ὑπειλήφασί τινες, ἑρμαφροδίτους τερατολογοῦντες καὶ τρίτην ταύτην μεταξὺ θηλείας καὶ ἄρρενος ἀνδρόγυνον καινοτομοῦντες φύσιν. ἀπατῶνται δὲ εὖ μάλα τὸ φιλότεχνον τῆς παμμήτορος καὶ γενεσιουργοῦ φύσεως μὴ νοήσαντες· ἐπεὶ γάρ ἐστι τοῦτο λαγνίστατον τὸ ζῷον ἡ ὕαινα, ὑπὸ τὴν κέρκον πρὸ τοῦ πόρου τῆς περιττώσεως πέφυκεν αὐτῇ ἐξοχή τις σαρκικὴ παραπλησία τῷ σχήματι αἰδοίῳ θηλυκῷ· πόρον δὲ οὐδένα ἔχει τοῦτο τῆς σαρκὸς τὸ σχῆμα, εἴς τι χρειῶδες ἀπολήγοντα ἢ εἰς μήτραν ἢ εἰς ἀπευθυσμένον λέγω· μόνην δὲ ἄρα κοιλότητα ἔχει πολλήν, ᾗ τὴν λαγνείαν ὑποδέχεται τὴν κενήν, ὅταν ἀποστραφῶσι περὶ τὴν ἀποκύησιν ἀσχολούμενοι τῆς ἀποτέξεως οἱ","t":"When it becomes like the surrounding air again and is relaxed in spring, the breath is freed from confinement, carried through the widened arteries that were before closed; the song no longer warbles faintly withered, but already blooms clear, and their voice pours out more fully, and the song of the birds becomes the springtime of their voice. So neither must we ever believe that the hyena changes its nature. Nor does the same animal have both organs, male and female, as some have supposed, telling tales of hermaphrodites and inventing this third, man-woman nature between female and male. They are much mistaken, not understanding the artistry of nature, mother and creator of all. Since the hyena is a very lustful animal, it has under the tail, in front of the passage for excrement, a fleshy growth resembling in shape the female organ. This formation of flesh has no passage leading to anything useful, either to a womb or to the rectum; it has only a large cavity, which receives the empty lust when the"},"clement-paedagogus/2.10.86":{"o":"πόροι. τὸ δὲ αὐτὸ τοῦτο ἄρρενί τε καὶ θηλείᾳ προσπέφυκεν ὑαίνῃ διὰ τὸν ὑπερβάλλοντα πασχητιασμόν· ἀλληλίζει γὰρ καὶ ὁ ἄρρην, ὅθεν καὶ σπανιαίτατα θήλειαν ἔστιν ὕαιναν λαβεῖν· οὐ γὰρ συνεχεῖς αἱ κυήσεις τῷ ζῴῳ γίγνονται τούτῳ πλεοναζούσης ἐν αὐτοῖς ἀδεῶς τῆς παρὰ φύσιν σπορᾶς. ταύτῃ μοι δοκεῖ καὶ ὁ Πλάτων ἐν Φαίδρῳ τὴν παιδεραστίαν ἀποκρουόμενος θηρίον αὐτὴν προσειπεῖν, ὅτι »τὸν χαλινὸν ἐνδακόντες« οἱ ταῖς ἡδοναῖς ἔκδοτοι λάγνοι »τετραπόδων νόμῳ βαίνουσι καὶ παιδοσπορεῖν ἐπιχειροῦσιν«· τοὺς δὲ ἀθέους »παρέδωκεν ὁ θεός«, ὥς φησιν ὁ ἀπόστολος, »εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ὁμοίως δὲ καὶ οἱ ἄρρενες αὐτῶν ἀφέντες τὴν φυσικὴν χρῆσιν ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρρενες ἐν ἄρρεσι τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν, ἣν ἔδει, τῆς πλάνης","t":"passages are turned away, occupied with bearing young. This same thing grows on both male and female hyena because of their excessive perversion; for the male too mounts the male, so that very rarely can one catch a female hyena; for pregnancies are not frequent in this animal, since unnatural sowing abounds unrestrainedly among them. That is why, it seems to me, Plato too, in the Phaedrus, rejecting pederasty, called it a beast, because the lustful, given up to pleasures, “taking the bit in their teeth, go after the manner of four-footed beasts and try to beget children.” And God “gave up” the godless, as the apostle says, “to dishonorable passions; for their women exchanged natural use for what is against nature, and likewise the men too, leaving the natural use of women, were inflamed in their desire for one another, men with men committing what is shameful, and receiving in themselves the due penalty of their error.”"},"clement-paedagogus/2.10.87":{"o":"αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες.« καίτοι οὐδὲ τοῖς λαγνιστάτοις τῶν ζῴων συγκεχώρηκεν ἡ φύσις τὸν τῆς περιττώσεως πόρον ἐπιθοροῦν· τὸ μὲν γὰρ οὖρον εἰς κύστιν ἀποκρίνεται, ἡ δὲ ἐξυγρασμένη τροφὴ εἰς κοιλίαν, τὸ δάκρυον δὲ εἰς ὄμμα, αἷμα εἰς φλέβας, ῥύπος εἰς ὦτα, μύξαι ἐπὶ τὰς ῥῖνας καταφέρονται· συνεχὴς δὲ ἡ ἕδρα τῷ πέρατι τοῦ ἀπευθυσμένου, διʼ ἧς ἀποπτύεται τὰ περιττώματα. μόνον δὲ ἄρα ἐπὶ τῶν ὑαινῶν ἡ ποικίλη φύσις ταῖς ὀχείαις ταῖς περιτταῖς μόριόν τι τοῦτο ἐπινενόηκεν περιττόν. διὸ καὶ μέχρι τινὸς κοῖλόν ἐστιν εἰς διακονίαν κνηστιώντων μορίων, ἀποτυφλοῦται δὲ ἐντεῦθεν ἡ κοιλότης· οὐ γὰρ εἰς γένεσιν δεδημιούργηται. ἐντεῦθεν συμφανὲς ἡμῖν ὁμολογουμένως παραιτεῖσθαι δεῖν τὰς ἀρρενομιξίας καὶ τὰς ἀκάρπους σπορὰς καὶ τὰς κατόπιν εὐνὰς καὶ τὰς ἀσυμφυεῖς ἀνδρογύνους κοινωνίας, ἑπομένους τῇ φύσει αὐτῇ ἀπαγορευούσῃ διὰ τῆς τῶν μορίων κατασκευῆς, οὐκ εἰς παραδοχὴν σπέρματος, εἰς δὲ τὴν πρόεσιν αὐτοῦ τὸ ἄρρεν ἀνδρωσάσῃ. ὁ δὲ Ἱερεμίας ὁπηνίκα ἂν φῇ, τοῦτʼ ἔστι διʼ αὐτοῦ τὸ πνεῦμα, »σπήλαιον ὑαίνης γέγονεν ὁ οἶκός μου«, τὴν ἐκ τῶν νεκρῶν σωμάτων μυσαττόμενος τροφὴν ἀλληγορίᾳ σοφῇ τὴν εἰδωλολατρείαν διαβέβληκε· δεῖ γὰρ ὡς ἀληθῶς ἁγνὸν εἰδώλων τὸν τοῦ ζῶντος οἶκον εἶναι θεοῦ.","t":"(… penalty of their error.) Yet nature has not permitted even the most lustful of animals to mount the passage of excretion. Urine is discharged into the bladder, liquefied food into the bowel, tears into the eye, blood into the veins, wax into the ears, mucus into the nose; and the anus, through which the residues are expelled, is continuous with the end of the rectum. Only in hyenas has varied nature, for their excessive matings, devised this superfluous part. So it is hollow for a certain distance, to serve the itching members, and then the hollow is blind; for it was not made for generation. From this it is plain to us that we must reject intercourse of males with males, fruitless sowing, intercourse from behind, and unnatural man-woman unions, following nature itself, which forbids them by the structure of the parts, having made the male a man for emitting seed, not for receiving it. And when Jeremiah says, that is, the Spirit through him, “My house has become a hyena's den,” loathing food from dead bodies, he condemns idolatry by a wise allegory; for truly the house of the living God must be pure of idols."},"clement-paedagogus/2.10.88":{"o":"Πάλιν ὁ Μωσῆς καὶ τὸν λαγὼ ἐσθίειν ἀπαγορεύει· ὀχεύει πᾶσαν τὴν ὥραν ὁ λαγώς, καὶ ἐπιβαίνει συγκαθεσθείσης τῆς θηλείας κατόπιν ἐπιών· ἔστι γὰρ ὀπισθοβατικόν· κυεῖ δὲ κατὰ μῆνα καὶ ἐπικυΐσκεται· ὀχεύεται δὲ καὶ τίκτει, τεκοῦσα δὲ εὐθὺς ὀχεύεται ὑφʼ οὗ ἂν τύχῃ λαγωοῦ· οὐ γὰρ ἑνὶ ἀρκεῖται γάμῳ. καὶ συλλαμβάνει πάλιν ἔτι θηλαζομένη· ἔχει γὰρ τὴν ὑστέραν δικρόαν. καὶ οὐχὶ τὸ κένωμα μόνον τῆς ὑστέρας ἱκανὸν αὐτῇ γίνεται συνουσίας ὁρμητήριον· τὸ γὰρ κενὸν πᾶν ἐπιθυμεῖ πληρώσεως· συμβαίνει δʼ, ὅταν κυῶσι, θάτερον μέρος τῆς ὑστέρας κατέχεσθαι τῇ ἐπιθυμίᾳ καὶ ὀργᾶν. διὰ τοῦτο ἐπικυήσεις γίνονται αὐτοῖς. ἀπέχεσθαι τοίνυν σφοδρῶν τε ὀρέξεων καὶ ἐπαλλήλων συνουσιῶν καὶ τῆς πρὸς τὰς ἐγκύους ὁμιλίας καὶ ἀλληλοβασίας καὶ παιδοφθορίας καὶ μοιχείας καὶ λαγνείας ἡ τοῦ αἰνίγματος τοῦδε ἀπαγόρευσις παρῄνεσεν.","t":"Again, Moses forbids eating the hare. The hare mates at every season, and mounts the female from behind as she crouches; for it mates from behind. It conceives every month and conceives again while pregnant; it mates and gives birth, and as soon as it has given birth it mates with whatever hare it happens on; for it is not content with one mate. And it conceives again while still suckling, for it has a double womb. Not only is the emptiness of the womb a spur to intercourse (for everything empty desires filling), but when they are pregnant, the other part of the womb is gripped by desire and in heat; that is why they conceive again while pregnant. The prohibition in this riddle, then, advised abstaining from violent desires, from repeated intercourse, from intercourse with pregnant women, from homosexual acts, from the corruption of boys, from adultery, and from lust."},"clement-paedagogus/2.10.89":{"o":"Ταύτῃ τοι ἀναφανδόν, οὐ διʼ αἰνιγμάτων ἔτι, ὁ αὐτὸς ἀπηγόρευσεν Μωυσῆς γυμνῇ τῇ κεφαλῇ, »οὐ πορνεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις« λέγων. τὸ δὴ διάταγμα τοῦ λόγου παντὶ διατηρητέον σθένει, καὶ οὐδὲν οὐδαμῶς παρανομητέον, οὐδὲ ἀκυρωτέον τὰς ἐντολάς· ἐπιθυμίᾳ γὰρ κακῇ ὄνομα ὕβρις, καὶ τὸν τῆς ἐπιθυμίας ἵππον »ὑβριστὴν« ὁ Πλάτων προσεῖπεν, »ἵπποι θηλυμανεῖς ἐγενήθητέ μοι« ἀναγνούς. τὴν δὲ ἐπὶ τῇ ὕβρει δίκην γνωριοῦσιν ὑμῖν οἱ εἰς τὰ Σόδομα παραγεγονότες ἄγγελοι. οὗτοι τοὺς περᾶν ἐθελήσαντας σφᾶς [ἐπαισχῦναι] αὐτῇ πόλει κατέφλεξαν, δεῖγμα ἐναργὲς τοῦτο, λαγνείας ἐπικάρπιον τὸ πῦρ, ὑπογράφοντες· τὰ γὰρ τῶν παλαιῶν συμπτώματα, ὡς καὶ πρόσθεν εἴπομεν, εἰς τὴν ἡμετέραν ἀναγεγράφαται νουθεσίαν, ὡς μὴ","t":"So the same Moses forbade it openly, no longer through riddles, with bare head, saying, “You shall not commit sexual immorality, you shall not commit adultery, you shall not corrupt boys.” The ordinance of the Word must be kept with all our strength; nothing must in any way be transgressed, nor the commandments made void. For insolence is the name of evil desire, and Plato called the horse of desire “insolent,” having read, “You have become horses mad for females.” The angels who came to Sodom will show you the punishment for insolence. Those who wished to shame them they burned up with the city itself, marking out a clear example: fire, the fruit of lust. For what happened to the ancients has been written, as we said before, for our admonition, so that we may not"},"clement-paedagogus/2.10.90":{"o":"τοῖς αὐτοῖς ἐνσχεθῆναι, φυλάξασθαι δὲ μὴ περιπεσεῖν τοῖς ἴσοις. χρὴ δὲ υἱοὺς μὲν ἡγεῖσθαι τοὺς παῖδας, εἰς δὲ τὰς γυναῖκας τὰς ἀλλοτρίας ὡς ἰδίας ἀφορᾶν θυγατέρας κρατεῖν τε ἡδονῶν γαστρός τε ἔτι καὶ τῶν ὑπὸ γαστέρα δεσπόζειν ἀρχικώτατον. εἰ γὰρ οὐδὲ τὸν δάκτυλον ὡς ἔτυχε σαλεύειν τῷ σοφῷ ὁ λόγος ἐπιτρέπει, ὡς ὁμολογοῦσιν οἱ Στωϊκοί, πῶς οὐχὶ πολὺ πλέον τοῦ συνουσιαστικοῦ ἐπικρατητέον μορίου τοῖς σοφίαν διώκουσιν; ταύτῃ μοι δοκεῖ καὶ ὠνομάσθαι αἰδοῖον, ὅτι χρὴ παντὸς μᾶλλον τούτῳ τοῦ σώματος τῷ μέρει χρῆσθαι μετὰ αἰδοῦς· ἡ γὰρ φύσις ὥσπερ καὶ ταῖς τροφαῖς, οὕτω δὲ καὶ τοῖς κατὰ νόμον γάμοις ὅσον οἰκεῖον καὶ χρήσιμον καὶ εὐπρεπὲς ἐπέτρεψεν ἡμῖν, ἐπέτρεψεν δὲ ὀρέγεσθαι παιδοποιίας. ὅσοι δὲ τὴν ὑπερβολὴν διώκουσι, πταίουσι περὶ τὸ κατὰ φύσιν, σφᾶς αὐτοὺς βλάπτοντες κατὰ τὰς παρανόμους συνουσίας. ἔχει γὰρ ὀρθῶς παντὸς μᾶλλον μή ποτε κοινωνεῖν καθάπερ θηλειῶν πρὸς μῖξιν ἀφροδισίων τοῖς νέοις.","t":"be caught in the same things, but may guard against falling into like ones. We should regard boys as sons, and look on other men's wives as our own daughters, master the pleasures of the belly, and most commandingly rule what is below the belly. For if the Word does not permit the wise man, as the Stoics agree, to move even a finger at random, how much more must those who pursue wisdom master the organ of intercourse? That is why, it seems to me, it is called aidoion (“the part of modesty”), because we must use this part of the body, more than any other, with modesty (aidōs). For nature has permitted us, as with food, so with lawful marriages, what is proper, useful, and seemly; and it has permitted us to desire the begetting of children. Those who pursue excess stumble concerning what is natural, harming themselves in unlawful intercourse. Above all it is right never to have sexual relations with youths as if with women."},"clement-paedagogus/2.10.91":{"o":"διὸ καὶ »μὴ εἰς πέτρας τε καὶ λίθους σπείρειν«, φησὶν ὁ ἐκ Μωυσέως φιλόσοφος, »ὅτι μήποτε φύσιν τὴν αὑτοῦ ῥιζωθὲν λήψεται γόνιμον«. πάνυ γοῦν ἐμφανέστατα διὰ Μωυσέως ὁ λόγος παρήγγειλεν· »καὶ μετὰ ἄρρενος οὐ κοιμηθήσῃ κοίτην γυναικείαν, βδέλυγμα γάρ ἐστι.« πρὸς δὲ καὶ »ἀρούρας θηλείας ἀπέχεσθαι πάσης«, ὅτι μὴ τῆς ἰδίας, ὁ καλὸς ἐκ τῶν θείων ἀναλεγόμενος γραφῶν συνεβούλευσεν Πλάτων ἐκεῖθεν τὸ νόμιμον ἐκλαβών· »καὶ πρὸς τὴν γυναῖκα τοῦ πλησίον σου οὐ δώσεις κοίτην σοῦ σπέρματος τοῦ ἐκμιανθῆναι πρὸς αὐτήν.« »ἄθυτα δὲ παλλακίδων σπέρματα καὶ νόθα.« μὴ σπεῖρε οὗ »μὴ βούλοιο ἄν σοι φύεσθαι τὸ σπαρέν·« μηδὲ μὴν »ἅπτεσθαί τινος πλὴν γαμετῆς τὸ παράπαν τῆς ἑαυτοῦ γυναικός«, ἐξ ἧς μόνης καρποῦσθαι τὰς σαρκὸς ἡδονὰς δίκαιον εἰς διαδοχὰς γνησίας. νόμιμα γὰρ ταῦτα μόνα τῷ λόγῳ.","t":"So too “do not sow on rocks and stones,” says the philosopher who learned from Moses, “where it will never take root and find its fertile nature.” Most clearly the Word commanded through Moses: “You shall not lie with a male as with a woman; for it is an abomination.” And besides, “abstain from every female field” except one's own, the good Plato advised, gathering from the divine Scriptures and taking the law from there: “And you shall not give your bed of seed to your neighbor's wife, to be defiled with her.” “The seed of concubines is unhallowed and bastard.” Do not sow where you would not wish what is sown to grow; and do not touch anyone at all except your own wedded wife, from whom alone it is right to reap the pleasures of the flesh for legitimate descendants. For these alone are lawful by the Word."},"clement-paedagogus/2.10.92":{"o":"θείας γέ τοι μοίρας τῆς δημιουργικῆς μεταλαβόντας σπέρμα οὐκ ἐκριπτέον οὐδὲ καθυβριστέον οὐδὲ μὴν κερασβόλα σπαρτέον. ὁ γοῦν αὐτὸς οὗτος Μωυσῆς καὶ ταῖς γαμεταῖς αὐταῖς ἀπαγορεύει πλησιάζειν, ἢν ταῖς ἐπιμηνίοις καθάρσεσιν ἐνεσχημέναι τύχωσιν. οὐ γάρ πω εὔλογον τῷ ἀποκαθάρματι τοῦ σώματος τὸ γονιμώτατον τοῦ σπέρματος καὶ μετʼ ὀλίγον ἄνθρωπον ὂν μολύνειν οὐδὲ μὴν ἀποκλύζειν τῷ ῥυπαρῷ τῆς ὕλης ῥεύματι καὶ ἀποκαθάρματι σπέρμα [δὲ] γενέσεως εὐφυοῦς τῶν τῆς μήτρας ἀποστερούμενον αὐλάκων. οὐδέ τινα τῶν παλαιῶν Ἑβραίων ἐγκύμονι τῇ αὑτοῦ γυναικὶ συνιόντα παρήγαγεν· ψιλὴ γὰρ ἡδονή, κἂν ἐν γάμῳ παραληφθῇ, παράνομός ἐστι καὶ ἄδικος καὶ ἄλογος· ἔμπαλιν δὲ ὁ Μωυσῆς ἀπάγει τῶν ἐγκύων τοὺς ἄνδρας ἄχρις ἂν ἀποκυήσωσιν· τῷ ὄντι γὰρ ἡ ὑστέρα ὑποκειμένη μὲν τῇ κύστει, ἐπικειμένη δὲ τῷ ἐντέρῳ τῷ καλουμένῳ ἀρχῷ ἐκτείνει τὸν τράχηλον μεταξὺ τῶν ὤμων ἐν τῇ κύστει, καὶ τὸ στόμιον τοῦ τραχήλου, ᾧ προσίεται τὸ σπέρμα, πεπληρωμένον μέμυκεν, αὖθίς τε ἀποκενοῦται καθαιρομένη κυήσει, ἀποθεμένη δὲ τὸν καρπὸν εἶτα ἐπιδέχεται τὸν σπόρον.","t":"Those who have received a share in the divine creative work must not throw away seed, nor outrage it, nor sow it on barren ground. This same Moses forbids husbands even to approach their own wives if they happen to be in their monthly cleansing. For it is not reasonable to defile with the body's refuse the most fertile part of the seed, which will soon be a human being, nor to wash away with the filthy flow and refuse of matter the seed of a well-born generation, deprived of the furrows of the womb. Nor did he bring forward any of the ancient Hebrews having intercourse with his wife when she was pregnant; for bare pleasure, even if taken in marriage, is unlawful, unjust, and irrational. On the contrary, Moses keeps husbands away from pregnant wives until they give birth. For in fact the womb, lying above the bladder and upon the intestine called the rectum, stretches its neck between the shoulders into the bladder; and the mouth of the neck, by which it admits the seed, closes when it is filled, and is emptied again when cleansed by childbirth; and having delivered its fruit, it then receives the seed."},"clement-paedagogus/2.10.93":{"o":"οὐκ αἰσχρὸν δὲ ἡμῖν ἐπʼ ὠφελείᾳ τῶν ἀκουόντων τὰ κυητικὰ ὀνομάζειν ὄργανα, ὧν οὐκ ἐπῃσχύνθη τὴν δημιουργίαν ὁ θεός. διψῶσα τοίνυν ἡ ὑστέρα παιδοποιίας προσίεται τὴν σποράν, καὶ τὸ ἐπίψογον τῆς συνουσίας ἀρνεῖται, μετὰ τὴν σπορὰν ἀποκλείουσα τέλεον ἤδη τὴν ἀσέλγειαν μεμυκότι τῷ στόματι. αἱ δὲ ὀρέξεις αὐτῆς αἱ τέως περὶ τὰς φιλοστόργους συμπλοκὰς δεδονημέναι, ἀποστραφεῖσαι, ἔνδον περὶ τὴν παιδοποιίαν ἀσχολούμεναι συνεργοῦσι τῷ δημιουργῷ. οὐ δὴ θέμις ἐργαζομένην τὴν φύσιν ἤδη ἐνοχλεῖν ἔτι, περιττεύοντας εἰς ὕβριν· ὕβρις δέ, ἡ πολυώνυμος καὶ πολυειδής, ἐπειδὰν ἐκτραπῇ κατὰ τοῦτο τῆς ἀταξίας τὸ μέρος τὸ κατὰ τὴν ἀφροδίτην, λαγνεία κέκληται, τὸ λαϊκὸν καὶ δημῶδες καὶ τὸ ἄναγνον. τὸ περὶ τὰς ὀχείας [τὸ] καταφερές, ἐμφαίνοντος τοῦ ὀνόματος, ἐξ ὧν αὐξηθέντων τὸ πολὺ τῶν νοσημάτων πλῆθος ἐπισυμβαίνει, φιλοψία, φιλοινία, φιλογυνία, καὶ δὴ καὶ ἀσωτία καὶ φιληδονία πᾶσα, ὧν τυραννεύει ἐπιθυμία. μυρία δὲ τούτοις αὔξεται ἀδελφὰ παθήματα, ἐξ ὧν τὸ ἀκόλαστον κορυφοῦται ἦθος· λέγει δὲ ἡ γραφή· »ἑτοιμάζονται ἀκολάστοις μάστιγες καὶ τιμωρίαι ὤμοις ἀφρόνων«, τὴν ἰσχὺν τῆς ἀκολασίας καὶ τὴν εὔτονον ὑπομονὴν »ὤμους ἀφρόνων« καλοῦσα. διὰ τοῦτό τοι »ἀπόστησον ἀπὸ τῶν δούλων σου ἐλπίδας κενάς, καὶ ἐπιθυμίας«, φησίν, »ἀπρεπεῖς ἀπόστρεψον ἀπʼ ἐμοῦ, κοιλίας ὄρεξις καὶ συνουσιασμὸς μὴ καταλαβέτωσάν με«. πόρρωθεν οὖν ἀπερύκειν χρὴ τὴν πολλὴν τῶν ἐπιβούλων κακουργίαν· οὐ γὰρ εἰς τὴν Κράτητος πήραν μόνον, ἀλλʼ οὐδὲ εἰς τὴν ἡμετέραν πόλιν »εἰσπλεῖ οὐ μωρὸς παράσιτος οὐδὲ λίχνος πόρνος πυγῇ ἀγαλλόμενος, οὐ δολερὰ πόρνη,« ἀλλʼ οὐδὲ ἄλλο τι τοιοῦτον ἡδονῆς θηρίον. πολλὴ οὖν ἡμῖν ἐγκατεσπάρθω παρʼ ὅλον τὸν βίον ἀξιοπραγία.","t":"It is not shameful for us, for the benefit of our hearers, to name the organs of childbearing, whose creation God was not ashamed of. The womb, then, thirsting for childbearing, receives the seed and refuses the blameworthy part of intercourse, shutting out licentiousness entirely after the sowing by closing its mouth. Its appetites, formerly stirred by loving embraces, turn away and, occupied within with bearing the child, cooperate with the Creator. It is not right to disturb nature further when it is already at work, going to excess in insolence. Insolence, which has many names and many forms, when it turns aside in this part of disorder, that concerned with sexual love, is called lagneia (“lust”), the common, vulgar, and impure. The proneness to mating, as the name shows: from these, when they increase, comes the great multitude of diseases: love of delicacies, love of wine, love of women, and indeed profligacy and every love of pleasure, over which desire tyrannizes. Countless kindred passions grow with these, from which the licentious character comes to its height. Scripture says: “Scourges are prepared for the licentious, and punishments for the shoulders of fools,” calling the strength of licentiousness and its vigorous endurance “the shoulders of fools.” That is why: “Remove from your servants vain hopes,” it says, “and turn away from me unseemly desires; let not the appetite of the belly and sexual lust take hold of me.” We must keep far off the great villainy of those who plot against us. For not only into the wallet of Crates, but also into our city, “sails no foolish parasite, nor dainty lecher glorying in his buttocks, nor deceitful harlot,” nor any other such beast of pleasure. Let great dignity of conduct be sown in us throughout our whole life."},"clement-paedagogus/2.10.94":{"o":"Καθόλου μὲν οὖν εἰ γαμητέον ἢ γάμου εἰς τὸ παντελὲς καθαρευτέον (ἔχεται γὰρ ζητήσεως καὶ τοῦτο), ἐν τῷ Περὶ ἐγκρατείας ἡμῖν δεδήλωται. εἰ δὲ αὐτὸ τοῦτο, εἰ γαμητέον, ἐδέησε σκέψεως, πῶς ἂν ἐπιτραπείη ἀνέδην καθάπερ τροφῇ, οὕτω δὲ καὶ συνουσίᾳ ὡς ἀναγκαίῳ κεχρῆσθαι ἑκάστοτε; ἔστι γοῦν συνιδεῖν ἐξ αὐτῆς καθάπερ στήμονας τὰ νεῦρα διαφορούμενα καὶ περὶ τὴν ἐπίτασιν τῆς ὁμιλίας διαρρηγνύμενα· ναὶ μὴν καὶ ἀχλὺν περισκεδάννυσι τοῖς αἰσθητηρίοις, κόπτει δὲ καὶ τοὺς τόνους. σαφὲς τοῦτο καὶ ἐπὶ τῶν ἀλόγων ζῴων καὶ ἐπὶ τῶν ἐν ἀσκήσει σωμάτων, ὧν οἱ ἀπεχόμενοι ἐν τοῖς ἀγῶσι τῶν ἀντιπάλων περιγίνονται, τὰ δὲ ἀπάγεται τῆς ὀχείας περιελκόμενα, μονονουχὶ συρόμενα, ἰσχύος ἁπάσης καὶ ὁρούσεως τέλεον κεκενωμένα. »μικρὰν ἐπιληψίαν« τὴν συνουσίαν ὁ Ἀβδηρίτης ἔλεγεν σοφιστής, νόσον ἀνίατον ἡγούμενος. ἦ γὰρ οὐχὶ καὶ ἐκλύσεις παρέπονται τῷ μεγέθει τῆς ἀπουσίας ἀνατιθέμεναι; »ἄνθρωπος γὰρ ἐξ ἀνθρώπου ἐκφύεταί τε καὶ ἀποσπᾶται.« ὅρα τὸ μέγεθος τῆς βλάβης. ὅλος ἄνθρωπος ἀποσπᾶται κατὰ συνουσίας ἀπουσίαν· φησὶ γάρ· »τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου.« τοσοῦτον ἄρα ὁ ἄνθρωπος κενοῦται τῷ σπέρματι, ὅσος ὁρᾶται τῷ σώματι· ἀρχὴ γὰρ γενέσεως τὸ ἀπαλλαττόμενον. ἀλλὰ καὶ τῆς ὕλης ὁ βρασμὸς ἐκταράττει καὶ συγκρούει τὴν ἁρμονίαν τοῦ σώματος.","t":"Whether, in general, one should marry or keep entirely pure of marriage (for this too is a subject of inquiry) we have explained in our work On Self-Control. But if even the question whether one should marry needed consideration, how could it be permitted to use intercourse freely on every occasion, like food, as a necessity? One can see from it the sinews being worn out like the threads of a warp and broken in the strain of the act; it also spreads a mist over the senses and cuts down the strength. This is plain in irrational animals and in bodies in training: those who abstain overcome their opponents in contests, while the animals are led away from mating dragged about, all but drawn along, completely emptied of all strength and vigor. The sophist of Abdera called intercourse “a minor epilepsy,” thinking it an incurable disease. Do not faintings follow, attributed to the greatness of the loss? “For a human being grows from a human being and is torn from him.” See the greatness of the harm: a whole human being is torn away in the loss of intercourse; for it says, “This now is bone of my bones and flesh of my flesh.” A man is emptied by the seed as much as is seen in the body; for what departs is the beginning of generation. And the agitation of matter too disturbs and jars the harmony of the body."},"clement-paedagogus/2.10.95":{"o":"ἀστεῖος οὖν μάλα ἐκεῖνος ὁ πρὸς τὸν ἐρόμενον πῶς ἔχοι πρὸς τὰ ἀφροδίσια, »εὐφήμει«, φήσας, »ἄνθρωπε, ἀσμενέστατα μέντοι αὐτὰ ἀπέφυγον ὥσπερ λυττῶντα καὶ ἄγριον δεσπότην.« ἀλλʼ ἐγκεκρίσθω δὴ ὁ γάμος καὶ ἐγκατατετάχθω· »πληθύνεσθαι« γὰρ ὁ κύριος βούλεται τὴν ἀνθρωπότητα, ἀλλʼ οὐκ »ἀσελγαίνετε« λέγει οὐδὲ σφᾶς αὐτοὺς καθάπερ εἰς ὀχείαν γεγονότας ἐκδίδοσθαι ἡδοναῖς ἠθέλησεν. δυσωπείτω δὲ ἡμᾶς ὁ παιδαγωγὸς διʼ Ἐζεκιὴλ βοῶν »περιτέμνεσθε τὴν πορνείαν ὑμῶν«. ἔχει τινὰ καιρὸν εὔθετον εἰς σπόρον καὶ τὰ ἄλογα τῶν ζῴων. τὸ δὲ μὴ εἰς παίδων γονὴν συνιέναι ἐνυβρίζειν ἐστὶ τῇ φύσει, ἣν χρὴ διδάσκαλον ἐπιγραφομένους τὰς σοφὰς τοῦ καιροῦ ἐπιτηρεῖν παιδαγωγίας, τὸ γῆρας λέγω καὶ τὴν παιδικὴν ἡλικίαν, παρεισάγουσαν (τοῖς μὲν γὰρ οὐδέπω συνεχώρησεν, τοὺς δὲ οὐκέτι βούλεται γαμεῖν), πλὴν οὐ πάντοτε γαμεῖν.","t":"Very witty, then, was the man who, when asked how he stood with regard to sexual pleasures, said: “Hush, man; I have most gladly escaped them, as from a raging and savage master.” But let marriage be accepted and given its place; for the Lord wishes humanity “to multiply,” but he does not say “be licentious,” nor did he wish them to give themselves up to pleasures as if born for mating. Let the Instructor put us to shame, crying through Ezekiel, “Circumcise your sexual immorality.” Even irrational animals have a proper season for sowing. But to have intercourse not for the begetting of children is to outrage nature, which we should take as our teacher, observing the wise instructions of her times, I mean old age and childhood, which she introduces (for she has not yet allowed the one, and no longer wishes the other, to marry); nor should one marry at all times."},"clement-paedagogus/2.10.96":{"o":"γάμος δὲ ἡ παιδοποιίας ὄρεξις, οὐχ ἡ τοῦ σπέρματος ἄτακτος ἔκκρισις ἡ παράνομος καὶ ἡ παράλογος. κατὰ φύσιν δʼ ἂν ἡμῖν χωροίη ὁ βίος ἅπας κρατοῦσι τῶν ἐπιθυμιῶν ἄνωθεν μὴ κτείνουσί τε τὸ ἐκ προνοίας θεϊκῆς φυόμενον τῶν ἀνθρώπων γένος κακοτέχνοις μηχαναῖς· αὗται γὰρ πορνείας ἐπικαλύμματι τοῖς ἐς παντελῆ κατασπῶσι φθορὰν φθορίοις συγχρώμεναι φαρμάκοις ἐξαμβλίσκουσιν ἅμα τῷ ἐμβρύῳ τὴν φιλανθρωπίαν. ἀλλʼ οἷς γε συγκεχώρηται γῆμαι, τούτοις ἐδέησεν παιδαγωγοῦ, ὡς μὴ μεθʼ ἡμέραν τὰ μυστικὰ τῆς φύσεως ἐκτελεῖσθαι ὄργια μηδὲ ἐξ ἐκκλησίας, φέρε, ἢ ἀγορᾶς ἥκοντα ἑωθινὸν ἀλεκτρυόνος ὀχεύειν δίκην, ὁπηνίκα εὐχῆς καὶ ἀναγνώσεως καὶ τῶν μεθʼ ἡμέραν εὐεργῶν ἔργων ὁ καιρός· ἑσπέρας δὲ ἀναπαύσασθαι καθήκει μετὰ τὴν ἑστίασιν καὶ","t":"Marriage is the desire for the begetting of children, not the disorderly, unlawful, and irrational emission of seed. Our whole life would go according to nature if we mastered our desires from the start and did not kill, by evil devices, the human race born by divine providence. For women who, to hide their sexual immorality, use abortive drugs that bring on complete ruin, cast out their humanity together with the embryo. But those who have been permitted to marry need an Instructor, so that they may not perform the mystic rites of nature by day, nor, say, coming from church or from the market at dawn, mate like a rooster, when it is the time for prayer, reading, and the good works of the day. In the evening it is fitting to rest after the meal and"},"clement-paedagogus/2.10.97":{"o":"μετὰ τὴν ἐπὶ ταῖς ἀπολαύσεσιν εὐχαριστίαν. οὐκ ἀεὶ δὲ καιρὸν ἐνδίδωσιν ἡ φύσις τὴν ἔντευξιν τοῦ γάμου τελειοῦσθαι· καὶ γὰρ ποθεινοτέρα ἡ χρονιωτέρα συμπλοκή. οὐ μὴν οὐδʼ ὡς ἐν σκότῳ νύκτωρ ἀκολαστητέον, ἀλλʼ ἐγκαθειρκτέον τῇ ψυχῇ τὸ αἰδῆμον οἱονεὶ φῶς τοῦ λογισμοῦ· οὐδὲν γὰρ τῆς ἱστουργούσης Πηνελόπης διοίσομεν, μεθʼ ἡμέραν μὲν τὰ σωφροσύνης ἐξυφαίνοντες δόγματα, νυκτὸς δὲ ἀναλύοντες, ἐπὴν εἰς κοίτην ἴωμεν· εἰ γὰρ σεμνότητα ἀσκητέον, ὥσπερ οὖν, πολὺ πλέον τῇ γυναικὶ τῇ ἑαυτοῦ τὴν σεμνότητα ἐπιδεικτέον τὰς ἀσχήμονας συμπλοκὰς παραιτούμενον καὶ τῆς πρὸς τοὺς πλησίον ἡ ἐχέγγυος πίστις οἴκοθεν παραγινέσθω. οὐ γὰρ ἔστιν, οὐκ ἔστι σεμνὸν παρʼ ἐκείνῃ νομισθῆναι, παρʼ ᾗ τὸ σεμνὸν οὐκ ἐμμάρτυρον δείκνυται ἐν αὐταῖς ἐκείναις ταῖς ὀξείαις ἡδοναῖς. εὔνοια δὲ ὀλισθηρῶς εἰς συνουσίαν ἔχειν ὁμολογοῦσα ὀλίγον ἀνθεῖ καὶ συγγηράσκει τῷ σώματι, ἔσθʼ ὅτε δὲ καὶ προγηράσκει μαρανθείσης τῆς ἐπιθυμίας, ὁπόταν τὴν γαμήλιον σωφροσύνην ἑταιρικαὶ καθυβρίσωσιν ἡδοναί· πτηναὶ γὰρ αἱ τῶν ἐρώντων καρδίαι καὶ σβέννυται μετανοίᾳ τὰ φίλτρα, τρέπεται δὲ πολλάκις τὸ φιλεῖν εἰς τὸ μισεῖν, ὁπόταν αἴσθηται τῆς καταγνώσεως ὁ κόρος.","t":"after thanksgiving for the good things enjoyed. Nature does not always give opportunity for fulfilling the intercourse of marriage; indeed, union after a longer interval is more desired. Nor should we be licentious at night, as if in darkness, but should keep modesty shut up in the soul, like the light of reason. For we will be no different from Penelope at her weaving if by day we weave the teachings of self-control and by night unravel them when we go to bed. For if we must practice dignity, as we must, we should show dignity much more to our own wife, refusing indecent embraces; and let trustworthy faithfulness toward our neighbors begin at home. For it is not, it is not possible to be thought dignified by a woman before whom dignity is not shown to be witnessed in those very sharp pleasures. Affection that confesses a slippery tendency toward intercourse blooms a little and ages with the body, and sometimes grows old before it, when desire has withered, whenever courtesan-like pleasures outrage marital self-control. For the hearts of lovers have wings, and their love charms are quenched by regret; and love often turns to hate when satiety perceives its own condemnation."},"clement-paedagogus/2.10.98":{"o":"Ῥημάτων δὲ ἀκολάστων καὶ σχημάτων ἀσχημόνων ἑταιρικῶν τε φιλημάτων [ὀνόματα πορνικὰ] καὶ τοιουτωνί τινων λαγνευμάτων οὐδὲ ἐπιμνηστέον, τῷ μακαρίῳ πειθομένοις ἀποστόλῳ, διαρρήδην λέγοντι· »πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις.« εὖ γοῦν τις εἰρηκέναι φαίνεται· »συνουσία ὤνησεν μὲν οὐδένα, ἀγαπητὸν δὲ εἰ μὴ ἔβλαψεν.« ἡ μὲν γὰρ κατὰ νόμον σφαλερά, εἰ μὴ ὅσον αὐτῆς ἐπὶ παιδοποιίᾳ, περὶ δὲ τῆς παρανόμου ἡ γραφὴ λέγει· »γυνὴ μισθία ἴση σιάλῳ λογισθήσεται, ὕπανδρος δὲ πύργος θανάτου τοῖς χρωμένοις.« κάπρῳ ἢ συῒ τὸ ἑταιρικὸν ἀπείκασε πάθος, θάνατον δὲ ζητούμενον εἴρηκεν τὴν μοιχείαν ἐπὶ πόρνῃ τηρουμένῃ.","t":"Licentious words, indecent postures, courtesans' kisses [whorish names], and such lustful acts must not even be mentioned, if we obey the blessed apostle, who says plainly: “But sexual immorality and all impurity or covetousness must not even be named among you, as is fitting among saints.” Someone seems to have said well: “Intercourse has never benefited anyone; one must be content if it has done no harm.” For lawful intercourse is risky, except so far as it is for the begetting of children; and of unlawful intercourse Scripture says: “A hired woman will be counted as a hog, and a married woman a tower of death to those who use her.” It likened the courtesan's passion to a boar or a sow, and called adultery with a woman under guard a seeking of death."},"clement-paedagogus/2.10.99":{"o":"οἶκον δὲ καὶ πόλιν, ἐν ᾗ ἀσελγαίνουσιν, [ναὶ μὴν] καὶ ἡ παρʼ ὑμῖν ποιητικὴ ὀνειδίζουσά πως γράφει· μοιχεῖαι παρὰ σοί τε καὶ ἀνδρῶν μῖξις ἄθεσμος θηλυγενὴς ἄδικός τε, κακὴ πόλι, πάντʼ ἀκάθαρτε· ἔμπαλιν δὲ ἄγαται τοὺς σώφρονας· οὔτε ἐπʼ ἀλλοτρίᾳ κοίτῃ πόθον αἰσχρὸν ἔχοντας οὐδὲ ἐπʼ ἄρρενος ὕβριν ἀπεχθέα τε στυγερήν τε ὁρμωμένους, ὅτι παρὰ φύσιν· ταύτας ἡγοῦνται οἱ πολλοὶ τρυφάς, τὰς ἑαυτῶν ἁμαρτίας, οἱ δὲ τούτων ἐπιεικέστεροι γνωρίζουσι μὲν οὔσας αὐτὰς ἁμαρτίας, ἡττῶνται δὲ τῶν ἡδονῶν. καὶ τὸ σκότος αὐτοῖς ἐστι προκάλυμμα τῶν παθῶν· μοιχεύει γὰρ τὸν ἑαυτοῦ γάμον ὁ ἐταιριζόμενος αὐτόν, καὶ οὐκ ἀκούει τοῦ παιδαγωγοῦ βοῶντος· »ὁ ἄνθρωπος ὁ ἀναβαίνων ἐπὶ τῆς κλίνης αὐτοῦ, ὁ λέγων ἐν τῇ ψυχῇ· τίς με ὁρᾷ; σκότος κύκλῳ μου, καὶ οἱ τοῖχοι σκέπη μου, καὶ οὐδεὶς βλέπει τὰς ἁμαρτίας μου· τί εὐλαβοῦμαι; μὴ μνησθήσεται ὁ ὕψιστος.« ταλάντατος μὲν οὗτος, ὀφθαλμοὺς ἀνθρώπων δεδιὼς μόνους, λήσειν δὲ τὸν θεὸν ὑπονοῶν. »οὐ γὰρ γινώσκει«, φησὶν ἡ γραφή, »ὅτι ὀφθαλμοὶ κυρίου ὑψίστου μυριοπλασίως ἡλίου φωτεινότεροί εἰσιν, οἳ ἐπιβλέπουσι πάσας ὁδοὺς ἀνθρώπων καὶ κατανοοῦσιν εἰς ἀπόκρυφα μέρη.« ταύτῃ τε πάλιν ὁ παιδαγωγὸς αὐτοῖς ἀπειλεῖ διὰ Ἡσαΐου λέγων· »οὐαὶ οἱ ἐν κρυφῇ βουλὴν ποιοῦντες, καὶ ἐροῦσι· τίς ἡμᾶς ὁρᾷ;« λήσεται μὲν γὰρ ἴσως τὸ αἰσθητὸν φῶς τις, τὸ δὲ νοητὸν ἀδύνατόν ἐστιν, ἢ ὥς φησιν Ἡράκλειτος· »τὸ μὴ δῦνόν ποτε πῶς ἄν τις λάθοι;«","t":"Your own poetry too writes reproachfully of a house and city in which they live licentiously: “Adulteries are with you, and lawless union of males with males, womanish and unjust, evil city, wholly unclean.” On the other hand it admires the self-controlled: “having no shameful desire for another's bed, nor rushing into the hateful and abominable outrage on a male,” because it is against nature. The many consider these things, their own sins, to be luxuries; those more reasonable than they recognize them as sins but are overcome by pleasures. And darkness is a cover for their passions. For the one who treats his own marriage as a courtesan's affair commits adultery against it, and does not hear the Instructor crying out: “The man who goes up on his bed, who says in his soul, Who sees me? Darkness is around me, and the walls are my shelter, and no one sees my sins; what should I fear? The Most High will not remember.” Most wretched is this man, fearing only the eyes of men and supposing that he will escape God's notice. “For he does not know,” says Scripture, “that the eyes of the Lord Most High are ten thousand times brighter than the sun, looking upon all the ways of men and perceiving the hidden places.” So again the Instructor threatens them through Isaiah, saying: “Woe to those who make plans in secret, and will say, Who sees us?” One may perhaps escape the perceptible light, but the intelligible light is impossible to escape, or as Heraclitus says, “How could anyone escape that which never sets?”"},"clement-paedagogus/2.11.116":{"o":"Παραπλήσιαι δὲ καὶ περὶ τὰς ὑποδέσεις εἰσὶν αἱ ἀλαζόνες τὴν πολλὴν βλακείαν κἀνταῦθα ἐπιδεικνύμεναι. αἰσχρὰ γοῦν ἀληθῶς τὰ σανδάλια ἐκεῖνα, ἐφʼ οἷς ἐστι τὰ χρυσᾶ ἄνθεμα, ἀλλὰ καὶ τοὺς ἥλους ἑλικοειδῶς τοῖς καττύμασιν ἐγκατακρούειν ἀξιοῦσιν, πολλαὶ δὲ καὶ ἐρωτικοὺς ἀσπασμοὺς ἐγχαράττουσιν αὐτοῖς, ὡς ἂν ἐκ τῆς ἐπιβάσεως ῥυθμίζουσαι τὴν γῆν, τὸ ἑταιρικὸν τοῦ φρονήματος ἐκ τοῦ βαδίσματος ἐναποσφραγίσωνται. χαίρειν οὖν ἐατέον τὰς ἐπιχρύσους καὶ διαλίθους τῶν σανδαλίων ματαιοτεχνίας καὶ κρηπῖδας Ἀττικὰς καὶ τὰς Σικυωνίας καὶ τοὺς κοθόρνους, Περσικάς τε καὶ Τυρρηνικάς, προθεμένους δὲ καθὼς ἔθος τῇ ἀληθείᾳ ἡμῶν τὸν σκοπὸν τὸν ὀρθὸν τὸ κατὰ φύσιν ἐκλέγειν χρή.","t":"Similar are the pretentious women with their footwear, showing much effeminacy here too. Truly shameful are those sandals with golden flowers on them; they even think it right to hammer nails into the soles in spirals; and many engrave erotic greetings on them, so that, keeping time on the ground as they step, they may stamp the courtesan-like character of their mind by their walk. We must say farewell, then, to the vain art of gilded and jeweled sandals, to Attic and Sicyonian shoes, to buskins, Persian and Etruscan; and, setting before us, as is the custom of our truth, the right aim, we must choose what accords with nature."},"clement-paedagogus/2.11.117":{"o":"ἡ γὰρ χρῆσις τῶν ὑποδημάτων ἣ μὲν αὐτῶν εἰς σκέπην ποδῶν, ἣ δὲ εἰς προφυλακὴν τῶν προσπταισμάτων καὶ τῶν ὀρειβατικῶν τραχυτήτων τὴν πέλμα ποδὸς σῴζουσαν. γυναιξὶ μὲν οὖν τὸ λευκὸν ὑπόδημα συγχωρητέον, πλὴν εἰ μὴ ὁδεύοιεν, τότε δὲ τῷ ἀλειπτῷ χρηστέον. ἡλωμένων δὲ δέονται τῶν καττυμάτων αἱ ὁδεύουσαι. πλὴν τὰ πολλὰ ὑποδήμασι χρηστέον αὐταῖς· οὐ γὰρ ἁρμόζει γυμνὸν ἐπιδείκνυσθαι τὸν πόδα· ἄλλως τε καὶ εὐολίσθητον εἰς βλάβην ἡ γυνή. ἀνδρὶ δὲ εὖ μάλα ἁρμόδιον ἀνυποδησία, πλὴν εἰ μὴ στρατεύοιτο. καὶ γάρ πως ἐγγὺς τὸ ὑποδεδέσθαι τῷ δεδέσθαι. ἀσκητικώτατόν γέ τοι γυμνοῖς χρῆσθαι τοῖς ποσὶν καὶ πρὸς ὑγείαν καὶ εὐκολίαν εὔθετον, ἔνθα μὴ ἀνάγκη τις διακωλύοι. εἰ δὲ μὴ ὁδεύοιμεν, ἀλλὰ μηδὲ φέροιμεν τὴν ἀνυποδησίαν, βλαύταις ἢ φαικασίοις χρηστέον· κονίποδας αὐτὰ ἐκάλουν οἱ Ἀττικοί, διὰ τὸ πελάζειν μοι δοκεῖν τῇ κόνει τὼ πόδε. τῆς λιτῆς ὑποδέσεως ἀπόχρη μάρτυς Ἰωάννης, οὐκ ἄξιος εἶναι ὁμολογῶν τὸν ἱμάντα τῶν ὑποδημάτων λύειν τοῦ κυρίου. οὐ γάρ τι τῶν περιέργων ὑπεδέδετο ὁ τῆς ἀληθοῦς Ἑβραίοις φιλοσοφίας ὑποδεικνύμενος τὸν τύπον. τοῦτο δὲ εἰ καὶ αἰνίττεταί τι, ἐν ἄλλοις δηλωθήσεται.","t":"The use of shoes is partly for covering the feet and partly for protecting the sole of the foot against stumbling and the roughness of mountain paths. Women may be allowed white shoes, except when traveling, when they should use oiled leather; women who travel need nailed soles. But for the most part they should wear shoes; for it is not fitting to show the bare foot; and besides, a woman is easily slipped into harm. For a man, going barefoot is very fitting, except when he is on military service. Indeed, being shod is somehow close to being bound. Using bare feet is most ascetic and suited to health and ease, where no necessity prevents it. If we are not traveling and cannot bear going barefoot, we should use slippers or light white shoes; the Athenians called them “dust-feet,” because, it seems to me, they bring the feet near the dust. John is a sufficient witness to plain footwear, confessing that he was not worthy to untie the strap of the Lord's sandals. For he who showed the Hebrews the pattern of true philosophy wore nothing elaborate. If this hints at something, it will be shown elsewhere."},"clement-paedagogus/2.12.118":{"o":"Λίθους δὲ πελίους ἢ χλωροὺς καὶ τῆς ἀπεξενωμένης θαλάττης τὰ ἐκβράσματα καὶ τῆς γῆς τὰ ἐκψήγματα μειρακιῶδές ἐστι τεθηπέναι. ἐπὶ γὰρ τὰ διαυγῆ τῶν λιθιδίων καὶ τὰς ἰδιαζούσας χρόας ὑέλους τε ἵεσθαι ποικίλας οὐδὲν ἀλλʼ ἢ ἀνοήτων ἐστὶν ἀνθρώπων ὑπὸ τῶν πληκτικὴν ἐχόντων φαντασίαν ἑλκομένων. ταύτῃ καὶ τὸ πῦρ τὰ παιδία θεασάμενα φέρεται ἐπʼ αὐτὸ τῇ λαμπρότητι ἀγόμενα, τῆς δὲ ἐπαφήσεως τὸ ἐπισφαλὲς διὰ τὴν ἄνοιαν οὐ κατανενοηκότα. τοιοῦτο ταῖς ἠλιθίαις οἱ λίθοι γυναιξὶν περιδούμενοι τοῖς ὅρμοις καὶ τοῖς περιδεραίοις ἐγκατακλειόμενοι ἀμέθυστοι καὶ κεραυνῖται καὶ ἰάσπιδες καὶ τοπάζιον ἥ τε Μιλησία σμάραγδος ἐμπόλημα τιμηέστατον. ὁ δὲ πολυτίμητος μαργαρίτης ὑπερφυῶς τῇ γυναικωνίτιδι εἰσεκώμασεν· γίνεται δὲ οὗτος ἐν ὀστρείῳ τινὶ παραπλησίῳ ταῖς πίνναις, μέγεθος δὲ ἡλίκος ἰχθύος ὀφθαλμὸς εὐμεγέθης. καὶ οὐκ αἰσχύνονται αἱ κακοδαίμονες περὶ ὄστρειον ὀλίγον τοῦτο τὴν πᾶσαν σπουδὴν πεποιημέναι, ἐξὸν ἁγίῳ κοσμεῖσθαι λίθῳ, τῷ λόγῳ τοῦ θεοῦ, ὃν μαργαρίτην ἡ γραφὴ κέκληκέν που, τὸν διαυγῆ καὶ καθαρὸν Ἰησοῦν, τὸν ἐν σαρκὶ ἐπόπτην ὀφθαλμόν, τὸν λόγον τὸν διαφανῆ, διʼ ὃν ἡ σὰρξ τιμία ὕδατι ἀναγεννωμένη. καὶ γὰρ τὸ ὄστρειον ἐκεῖνο ἐν ὕδατι γιγνόμενον περιστέγει τὴν σάρκα, ἐκ δὲ ταύτης ὁ μαργαρίτης κυΐσκεται.","t":"To gape at stones, dark or green, the refuse cast up by a foreign sea and the scrapings of the earth, is childish. For to rush after translucent pebbles and stones of peculiar colors and varied glass is nothing but the mark of foolish people drawn by things that strike the imagination. So children, seeing fire, rush toward it, drawn by its brightness, not understanding through folly the danger of touching it. Such are the stones that foolish women fasten on themselves in chains and necklaces: amethysts, thunderstones, jaspers, topaz, and the Milesian emerald, the most precious merchandise. And the much-prized pearl has marched in extravagantly into the women's quarters. It is formed in a kind of oyster like the pinna, and is about the size of a large fish's eye. And the wretched women are not ashamed to have spent all their zeal on this little oyster, when they could adorn themselves with the holy stone, the Word of God, whom Scripture somewhere has called a pearl, the translucent and pure Jesus, the eye that watches in the flesh, the transparent Word, through whom the flesh is made precious, regenerated by water. For that oyster too, formed in water, encloses the flesh, and from this the pearl is conceived."},"clement-paedagogus/2.12.119":{"o":"λίθοις δὲ ἁγίοις τὴν ἄνω Ἱερουσαλὴμ τετειχίσθαι παρειλήφαμεν, καὶ τὰς δώδεκα τῆς οὐρανοπόλεως πύλας τιμίοις ἀπεικασμένας λίθοις τὸ περίοπτον τῆς ἀποστολικῆς [φωνῆς] αἰνίττεσθαι χάριτος ἐκδεχόμεθα. ἐπὶ γὰρ τῶν λίθων τῶν πολυτελῶν αἱ χρόαι τετάχαται, τίμιαι δὲ αὗται, τὰ δʼ ἄλλα ὕλη γεώδης καταλείπονται. συμβολικῶς τούτοις εἰκότως τειχίζεται τῶν ἁγίων ἡ πόλις πνευματικῶς οἰκοδομουμένη. πρὸς τὸ ἄνθος τῶν λίθων τὸ ἀμίμητον τὸ ἄνθος τοῦ πνεύματος τὸ ἀκήρατον καὶ ἅγιον τῆς οὐσίας νενοήκασιν· αἳ δέ, μὴ συνιεῖσαι τὸ συμβολικὸν τῶν γραφῶν, ὅλαι περικεχήνασι τοῖς λίθοις, τὸν θαυμάσιον ἐκεῖνον ἀπολογισμὸν προφερόμεναι· ὅ τι κατέδειξεν ὁ θεός, διὰ τί μὴ χρησώμεθα; καὶ πάρεστί μοι, διὰ τί μὴ τρυφήσω; καὶ τίσιν οὖν ταῦτα γέγονεν, εἰ μὴ ἡμῖν; τελέως δὲ ἠγνοηκότων τὸ θέλημα τοῦ θεοῦ αἱ τοιαῦται φωναί.","t":"We have received the tradition that the Jerusalem above is walled with holy stones, and we understand that the twelve gates of the heavenly city, likened to precious stones, hint at the conspicuous grace of the apostolic [voice]. For colors are set in the costly stones, and these are precious, while the rest is left as earthy matter. Fittingly, then, the city of the saints, spiritually built, is walled symbolically with these. By the inimitable bloom of the stones they have understood the pure and holy bloom of the Spirit's substance. But those women, not understanding the symbolism of the Scriptures, gape wholly after the stones, offering that marvelous defense: “What God has shown, why should we not use? It is at hand for me; why should I not enjoy it? For whom were these things made, if not for us?” Such words belong to those who are completely ignorant of God's will."},"clement-paedagogus/2.12.120":{"o":"πρῶτον μὲν γὰρ τὰ ἀναγκαῖα καθάπερ τὸ ὕδωρ καὶ τὸν ἀέρα προφανῆ πᾶσι χορηγεῖ, τὰ δὲ ὅσα μὴ ἀναγκαῖα γῇ τε καὶ ὕδατι ἔκρυψεν. διὰ τοῦτό τοι μύρμηκες χρυσωρυχοῦσι, καὶ γρῦπες χρυσοφυλακοῦσι, καὶ ἡ θάλασσα τὸν μαργαρίτην ἔκρυψεν λίθον· ὑμεῖς δὲ περίεργοι εἰς ἃ μὴ δεῖ. ἰδοὺ ὅλος ἀναπέπταται οὐρανός, καὶ οὐ ζητεῖτε τὸν θεόν· τὸ δὲ κεκρυμμένον χρυσίον καὶ τοὺς λίθους οἱ τὴν ἐπὶ θανάτῳ κεκριμένοι γεωρυχοῦσι παρʼ ἡμῖν. ἀλλὰ καὶ τῇ γραφῇ ἀντᾴδετε, βοώσης ἐκείνης διαρρήδην· »ζητεῖτε πρῶτον τὴν βασιλείαν τῶν οὐρανῶν, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.« εἰ δὲ καὶ πάντα ὑμῖν δεδώρηται καὶ εἰ πάντα ὑμῖν συγκεχώρηται καὶ εἰ »πάντα ἡμῖν ἔξεστι«, φησὶν ὁ ἀπόστολος, »ἀλλʼ οὐ πάντα συμφέρει«. παρήγαγεν δὲ τὸ γένος ἡμῶν ἐπὶ κοινωνίᾳ ὁ θεὸς αὐτὸς τῶν ἑαυτοῦ πρότερος μεταδοὺς καὶ κοινὸν πᾶσιν ἀνθρώποις τὸν ἑαυτοῦ ἐπικουρήσας λόγον, πάντα ποιήσας ὑπὲρ πάντων. κοινὰ οὖν τὰ πάντα καὶ μὴ πλεονεκτούντων οἱ πλούσιοι. τὸ οὖν πάρεστί μοι καὶ πλεονάζει μοι, διὰ τί μὴ τρυφήσω; οὐκ ἀνθρώπινον οὐδὲ κοινωνικόν, ἐκεῖνο δὲ μᾶλλον ἀγαπητικόν· πάρεστί μοι, διὰ τί μὴ μεταδῶ τοῖς δεομένοις; ὁ γὰρ τοιοῦτος τέλειος ὁ τὸ »ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτὸν« πληρώσας. αὕτη γὰρ ἡ ἀληθὴς τρυφή, ἡ θησαυριζομένη πολυτέλεια, ἣ δὲ εἰς τὰς ματαίους ἐπιθυμίας ἀνάλωσις ἀπωλείας, οὐ δαπάνης, ἐπέχει λόγον. δέδωκεν γὰρ ὁ θεὸς οἶδʼ ὅτι τῆς χρήσεως ἡμῖν τὴν ἐξουσίαν, ἀλλὰ μέχρι τοῦ ἀναγκαίου, καὶ τὴν χρῆσιν κοινὴν εἶναι βεβούληται. ἄτοπον δὲ ἕνα τρυφᾶν πενομένων πλειόνων. πόσῳ μὲν γὰρ εὐκλεέστερον τοῦ πολυτελῶς οἰκεῖν τὸ πολλοὺς εὐεργετεῖν; πόσῳ δὲ συνετώτερον τοῦ εἰς λίθους καὶ χρυσίον τὸ εἰς ἀνθρώπους ἀναλίσκειν; πόσῳ δὲ ὠφελιμώτερον τῶν ἀψύχων κοσμίων τὸ φίλους κεκτῆσθαι κοσμίους; τίνα δὲ ἂν ἀγροὶ τοσοῦτον ὅσον τὸ χαρίζεσθαι ὠφελήσειαν;","t":"For, first, he supplies the necessities, like water and air, openly to all, while what is not necessary he has hidden in earth and water. So ants dig for gold and griffins guard gold, and the sea has hidden the pearl; but you are curious about what you should not be. Look, the whole heaven is spread open, and you do not seek God; while hidden gold and stones are dug up among us by those condemned to death. And you contradict the Scripture, which cries out plainly: “Seek first the kingdom of heaven, and all these things will be added to you.” Even if all things have been given to you, and all permitted, and “all things are lawful for us,” says the apostle, “not all things are profitable.” God himself brought our race into being for sharing, first sharing his own, and giving his own Word as a common help to all humankind, making all things for all. So all things are common, and let not the rich take more than their share. To say, “It is at hand for me and I have plenty; why should I not enjoy it?” is not human nor social; this rather is loving: “I have it; why should I not share it with those in need?” Such a one is perfect, having fulfilled “You shall love your neighbor as yourself.” This is true enjoyment, the treasured wealth; while spending on vain desires counts as waste, not expenditure. I know that God has given us the right to use, but only up to what is necessary, and he has willed that the use be common. It is absurd for one to live in luxury while many are in need. How much more glorious it is to do good to many than to live expensively! How much wiser to spend on people than on stones and gold! How much more useful to acquire well-ordered friends than lifeless ornaments! What estates could benefit anyone as much as giving?"},"clement-paedagogus/2.12.121":{"o":"Λείπεται τοίνυν ἡμῖν κἀκεῖνο ἐπιλῦσαι τὸ ἐπιφερόμενον· τίσιν οὖν τὰ πολυτελέστερα, ἂν αἱρῶνται πάντες τὰ εὐτελέστερα; τοῖς ἀνθρώποις, φήσαιμʼ ἄν, ἐὰν χωρὶς προσπαθείας καὶ διαφορᾶς χρώμεθα αὐτοῖς. εἰ δὲ ἀμήχανον πάντας σωφρονεῖν, ἀλλὰ καὶ διὰ τὴν τῶν ἀναγκαίων χρείαν τὰ εὐπόριστα μεταδιωκτέον μακρὰ τοῖς περιττοῖς τούτοις χαίρειν φράσασιν. καθόλου μὲν οὖν τὰ κόσμια ὥσπερ κοροκόσμια ἀποσκορακιστέον ὅλον καὶ αὐτὸν παραιτουμέναις τὸν κόσμον. χρὴ γὰρ εἶναι κοσμίας ἔνδοθεν καὶ τὴν ἔσω γυναῖκα δεικνύναι καλήν· ἐν μόνῃ γὰρ τῇ ψυχῇ καταφαίνεται καὶ τὸ κάλλος καὶ τὸ αἶσχος. διὸ καὶ μόνος ὁ σπουδαῖος καλὸς κἀγαθὸς ὄντως ἐστίν, καὶ μόνον τὸ καλὸν ἀγαθὸν δογματίζεται, ἡ δὲ ἀρετὴ μόνη καὶ διὰ καλοῦ τοῦ σώματος καταφαίνεται καὶ ἐπανθεῖ τῇ σαρκί, τὸ ὡραῖον τῆς σωφροσύνης ἀξιέραστον δεικνύουσα, ὅταν οἱονεὶ φέγγος ἐπιλάμπῃ τῇ μορφῇ τὸ ἦθος. τὸ γὰρ ἑκάστου καὶ φυτοῦ καὶ ζῴου κάλλος ἐν τῇ ἑκάστου ἀρετῇ εἶναι συμβέβηκεν. ἀνθρώπου δὲ ἀρετὴ δικαιοσύνη καὶ σωφροσύνη καὶ ἀνδρεία καὶ εὐσέβεια. καλὸς ἄρα ἄνθρωπος ὁ δίκαιος καὶ σώφρων καὶ συλλήβδην ὁ ἀγαθός, οὐχ ὁ πλούσιος. ἤδη δὲ καὶ οἱ στρατιῶται χρυσίῳ κεκοσμῆσθαι βούλονται, οὐδὲ ἐκεῖνο ἀνεγνωκότες τὸ ποιητικόν, ὃς καὶ χρυσὸν ἔχων πόλεμον κίεν ἠύτε κούρη νηπίη.","t":"It remains for us to answer the objection brought forward: “For whom, then, are the more costly things, if all choose the cheaper?” For human beings, I would say, if we use them without attachment and without discrimination. But if it is impossible for all to be self-controlled, still for the need of necessities we should pursue what is easily obtained, saying a long farewell to these superfluities. In general, ornaments, like dolls' finery, are to be thrown away entirely, and adornment itself refused. For women should be adorned within and show the inner woman beautiful; for only in the soul are beauty and ugliness seen. That is why only the virtuous man is truly beautiful and good, and only the beautiful is held to be good. Virtue alone appears even through a beautiful body and blooms on the flesh, showing the loveliness of self-control worthy of love, when character shines on the form like light. For the beauty of each plant and animal lies in its own virtue; and the virtue of a human being is justice, self-control, courage, and godliness. The beautiful human being, then, is the just, the self-controlled, in a word the good, not the rich. Now even soldiers want to be adorned with gold, not having read that verse of the poet: “who went to war wearing gold, like a foolish girl.”"},"clement-paedagogus/2.12.122":{"o":"ἀλλὰ γὰρ τὴν μὲν φιλοκοσμίαν ἥκιστα ἀρετῆς ἐπιμελουμένην, σώματος δὲ ἀντιποιουμένην, ἐκτραπέντος τοῦ φιλοκάλου περὶ τὴν κενοδοξίαν, ἄρδην ἐκβλητέον. τὰ γὰρ μὴ οἰκεῖα τῷ σώματι ὡς οἰκεῖα προσάπτουσα μελέτην τοῦ ψεύδεσθαι καὶ ἔθος ἀπάτης ἐνεγέννησεν, οὔτι τὸ σεμνὸν καὶ ἄπλαστον καὶ νήπιον ὡς ἀληθῶς, τὸ σοβαρὸν δὲ καὶ θρυπτικὸν καὶ ἁβροδίαιτον φαίνουσα. αἳ δὲ ἀμαυροῦσι τὸ κάλλος τὸ ἀληθινὸν ἐπισκιάζουσαι χρυσίῳ, καὶ οὐκ ἴσασι τὸ πλημμέλημα οἷόν ἐστι, δεσμὰ ἑαυταῖς περιθεῖσαι πλούσια μυρία, καθάπερ καὶ παρὰ τοῖς βαρβάροις φασὶν δεδέσθαι τοὺς κακούργους χρυσίῳ. τούτους ἐζηλωκέναι δοκοῦσί μοι αἱ γυναῖκες τοὺς δεσμώτας τοὺς πλουσίους. ἦ γὰρ οὐχὶ κλοιὸς τὸ χρυσοῦν ἐστι περιδέραιον καὶ οἱ στρεπτοί; οἵ τε καθετῆρες καλούμενοι ἁλύσεων ἐπέχοντες τρόπον [καὶ] παρὰ τοῖς Ἀττικοῖς αὐτῷ τούτῳ τῷ ὀνόματι ἁλύσεις κέκληνται. πέδας δὲ περισφυρίους τὴν περὶ τοὺς πόδας ἀκοσμίαν τῶν γυναικῶν Φιλήμων ἐν Συνεφήβῳ προσεῖπεν, ἱμάτια διαφαίνοντα καὶ πέδην τινὰ χρυσῆν.","t":"But love of finery, which cares least for virtue and lays claim to the body, the love of beauty having turned aside into vanity, must be thrown out altogether. For by attaching to the body what is not its own as if it were its own, it has bred the practice of lying and the habit of deceit, showing not what is dignified, unaffected, and truly childlike, but what is pompous, soft, and luxurious. Those women obscure true beauty by shading it with gold, and do not know what an offense it is, putting on themselves countless rich chains, as among the barbarians, they say, criminals are bound with gold. Women seem to me to have emulated these rich prisoners. For is not the golden necklace a collar, and are not the twisted bands the same? The pendants called kathetēres, being like chains, are called by that very name, “chains,” among the Athenians. And Philemon, in The Fellow Youth, called the women's indecent ornaments around their feet “ankle fetters”: “see-through garments and some golden fetter.”"},"clement-paedagogus/2.12.123":{"o":"Τί οὖν ἔτι ὁ καλλωπισμὸς ὁ ζηλωτὸς ἢ ἐθέλειν ὑμᾶς, ὦ γυναῖκες, σφᾶς αὐτὰς φαίνεσθαι πεπεδημένας; εἰ γὰρ ἡ ὕλη τὸ ὄνειδος ὑπεκλύει, τὸ πάθος ἀδιάφορον. ἐμοὶ γοῦν δοκοῦσιν ἑκουσίως περιπίπτουσαι δεσμοῖς αὐχεῖν ἐπὶ συμφοραῖς πλουσίαις. ἴσως δὲ καὶ ὁ ποιητικὸς μῦθος τοιούτους δεσμοὺς μοιχευομένῃ τῇ Ἀφροδίτῃ περιβεβλῆσθαι λέγει, οὐδὲν ἀλλʼ ἢ μοιχείας σύμβολον αἰνιττόμενος τὰ κόσμια· χρυσοῦς γὰρ εἶπεν κἀκείνους Ὅμηρος τοὺς δεσμούς. ἤδη δὲ τὰ φανερώτατα τοῦ πονηροῦ σύμβολα οὐκ αἰσχύνονται περικείμεναι. ὡς γὰρ τὴν Εὔαν ὁ ὄφις ἠπάτησεν, οὕτω δὲ καὶ τὰς ἄλλας γυναῖκας ὁ κόσμος ὁ χρυσοῦς δελέατι προσχρώμενος τοῦ ὄφεως τῷ σχήματι ἐξέμηνεν εἰς ὕβρεις, σμυραίνας τινὰς καὶ ὄφεις ἀποπλαττομένας εἰς εὐπρέπειαν. λέγει γοῦν ὁ κωμικὸς Νικόστρατος, ἁλύσεις, καθετῆρας, δακτυλίους, βουβάλια, ὄφεις, περισκελίδας, ἐλλέβορον.","t":"What, then, is still enviable about this adornment, or about your wishing, women, to appear fettered? For if the material removes the reproach, the condition is the same. They seem to me to fall voluntarily into bonds and to boast of rich misfortunes. Perhaps the poets' myth too says that such bonds were thrown around Aphrodite in her adultery, hinting that ornaments are nothing but a symbol of adultery; for Homer called those bonds golden too. And now they are not ashamed to wear the plainest symbols of the evil one. For as the serpent deceived Eve, so golden ornament, using the serpent's shape as bait, has driven the other women mad for outrage, molding themselves images of lampreys and snakes for beauty. The comic poet Nicostratus says: “chains, pendants, rings, bracelets, snakes, anklets, hellebore.”"},"clement-paedagogus/2.12.124":{"o":"πάνυ γοῦν ἐπιψόγως πάντα τὸν γυναικεῖον καταλεγόμενος κόσμον Ἀριστοφάνης ἐν Θεσμοφοριαζούσαις ὑποδείκνυσιν. παραθήσομαι δὲ αὐτὰς τοῦ κωμικοῦ τὰς λέξεις διελεγχούσας ἀκριβῶς τὸ φορτικὸν ὑμῶν τῆς ἀπειραγαθίας· Α. μίτρας, ἀναδήματα, νίτρον, κίσηριν, στρόφιον, ὀπισθοσφενδόνην, κάλυμμα, φῦκος, περιδέραια, ὑπογράμματα, τρυφοκαλάσιριν, ἐλλέβορον, κεκρύφαλον, ζῶμα, ἀμπέχονον, τρύφημα, παρυφές, ξυστίδα, κιθῶνα, βάραθρον, ἔγκυκλον, χιτώνιον. τὰ μέγιστα δʼ οὐκ εἴρηκα τούτων. Β. εἶτα τί; A. διόπας, διάλιθον, πλάστρα, μολόχιον, βότρυς, χλίδωνα, περόνας, ἀμφιδέας, ὅρμους, πέδας, σφραγῖδας, ἁλύσεις, δακτυλίους, καταπλάσματα, πομφόλυγας, ἀποδέσμους, ὀλίσβους, σάρδια, ὑποδερίδας, ἑλικτῆρας.","t":"Aristophanes, in the Women Celebrating the Thesmophoria, very reproachfully lists all women's ornament. I will set out the comic poet's own words, which expose exactly the vulgarity of your tastelessness: “A. Headbands, fillets, soda, pumice, breast-band, back-sling, veil, rouge, necklaces, eye paint, soft gown, hellebore, hairnet, girdle, shawl, bordered robe, fine robe, gown, tunic, pit, round cloak, little tunic. And the greatest of them I have not named. B. What then? A. Eardrops, jeweled ornament, earrings, mallow-dyed garment, grape-clusters, bracelets, brooches, armlets, necklaces, anklets, seals, chains, rings, plasters, bubbles, breast-bands, olisboi, carnelians, collars, spiral earrings.”"},"clement-paedagogus/2.12.125":{"o":"ἐγὼ μὲν ἔκαμον καὶ ἄχθομαι λέγων τὸ πλῆθος τῶν κοσμίων, τὰς δὲ καὶ θαυμάζειν ἔπεισί μοι, ὡς ἄρα οὐκ ἀποκναίονται τοσοῦτον ἄχθος βαστάζουσαι. ὢ τῆς κενῆς πολυπραγμοσύνης, ὢ τῆς ματαίας δοξομανίας· ἐκχέουσιν ἑταιρικῶς τὸν πλοῦτον εἰς ὄνειδος, καὶ τοῦ θεοῦ τὰ δωρήματα ἀπειροκαλίᾳ παραχαράττουσι ζηλοῦσαι τοῦ πονηροῦ τὴν τέχνην. σαφῶς δὲ ὁ κύριος ἐν τῷ εὐαγγελίῳ τὸν πλούσιον τὸν θησαυρίζοντα εἰς τὰς ἀποθήκας καὶ πρὸς ἑαυτὸν λέγοντα· »ἔχεις ἀγαθὰ πολλὰ ἀποκείμενα εἰς ἔτη πολλά· φάγε, πίε, εὐφραίνου«, ἄφρονα κέκληκεν, »ταύτῃ γὰρ τῇ νυκτὶ τὴν ψυχήν σου παραλαμβάνουσιν· ἃ οὖν ἡτοίμασας, τίνος γένηται;« Ἀπελλῆς ὁ ζωγράφος θεασάμενός τινα τῶν μαθητῶν Ἑλένην [ὀνόματι] πολύχρυσον γράψαντα· ὦ μειράκιον, εἶπεν, μὴ δυνάμενος γράψαι καλὴν πλουσίαν πεποίηκας.","t":"I am tired and vexed from naming the multitude of ornaments, and I am amazed at the women for not being worn out carrying such a burden. O vain busyness! O foolish craze for glory! Like courtesans they pour out their wealth for their disgrace, and debase God's gifts by tastelessness, emulating the art of the evil one. The Lord in the Gospel clearly called a fool the rich man who stored up in his barns and said to himself, “You have many good things laid up for many years; eat, drink, be merry”: “For this night they will require your soul of you; and what you have prepared, whose will it be?” Apelles the painter, seeing one of his pupils paint Helen loaded with gold, said: “Young man, unable to paint her beautiful, you have made her rich.”"},"clement-paedagogus/2.12.126":{"o":"τοιαῦται τοίνυν Ἑλέναι αἱ νῦν εἰσι γυναῖκες, οὐ καλαὶ γνησίως, πεπλασμέναι δὲ πλουσίως. ταύταις προφητεύει διὰ τοῦ Σοφονίου τὸ πνεῦμα· »καὶ τὸ ἀργύριον αὐτῶν καὶ τὸ χρυσίον αὐτῶν οὐ μὴ δύνηται ἐξελέσθαι αὐτοὺς ἐν ἡμέρᾳ ὀργῆς κυρίου.« ταῖς δὲ ὑπὸ Χριστοῦ παιδαγωγουμέναις οὐ χρυσίῳ κοσμεῖσθαι προσήκει, ἀλλὰ τῷ λόγῳ, διʼ οὗ μόνου καταφαίνεται τὸ χρυσίον. μακάριοι μεντἂν ἦσαν οἱ παλαιοὶ τῶν Ἑβραίων, εἰ περιελόμενοι τὸν κόσμον τῶν γυναικῶν ἔρριψαν ἢ ἐχώνευσαν μόνον, νυνὶ δὲ εἰς βοῦν χρυσοχοήσαντες καὶ τούτῳ εἰδωλολατρήσαντες αὐτοὶ μὲν οὐκ ὤναντο οὔτε τῆς τέχνης οὔτε τῆς ἐπιβολῆς, ἐδίδαξαν δὲ ἡμῶν τὰς γυναῖκας τυπικώτατα κοσμίων ἀποσχέσθαι. τὸ γοῦν ἐκπορνεῦσαν τῆς ἐπιθυμίας εἰς χρυσίον εἴδωλον γίνεται βασανιζόμενον πυρί, ᾧ μόνῳ τηρεῖται τρυφὴ καθάπερ εἴδωλον, οὐκ ἀλήθεια. ἐντεῦθεν ὀνειδίζων ὁ λόγος διὰ τοῦ προφήτου τοὺς Ἑβραίους· »ἀργυρᾶ καὶ χρυσᾶ«, φησίν, »ἐποίησαν τῇ Βάαλ«, κόσμια δηλονότι· καὶ ἐναργέστατα ἐπαπειλῶν »καὶ ἐκδικήσω« λέγει »ἐπʼ αὐτὴν τὰς ἡμέρας τῶν Βααλείμ, ἐν αἷς ἐπέθυσεν αὐτῇ, καὶ περιετίθετο τὰ ἐνώτια ἑαυτῆς καὶ τὰ καθόρμια αὐτῆς«, καὶ τὴν αἰτίαν τοῦ κοσμήματος ἐπήγαγεν εἰπών· »καὶ ἐπορεύετο ὀπίσω τῶν ἐραστῶν αὐτῆς, ἐμοῦ δὲ ἐπελάθετο, λέγει κύριος.«","t":"Such Helens are the women of today: not truly beautiful, but richly made up. To them the Spirit prophesies through Zephaniah: “Their silver and their gold will not be able to deliver them on the day of the Lord's wrath.” But those instructed by Christ should be adorned not with gold but with the Word, through whom alone the gold is seen. The ancient Hebrews would have been blessed if they had taken off the women's ornaments and thrown them away or only melted them down; but as it was, they cast them into a calf and worshiped it as an idol, and they themselves gained nothing from the art or the enterprise, but they taught our women, most figuratively, to abstain from ornaments. For desire that has gone whoring after gold becomes an idol, tried by fire, by which alone luxury is kept, like an idol, not truth. So the Word, reproaching the Hebrews through the prophet, says: “They made silver and gold for Baal,” meaning ornaments; and threatening most plainly, he says: “And I will punish her for the days of the Baals, in which she sacrificed to her, and put on her earrings and her necklaces”; and he added the reason for the adornment, saying: “And she went after her lovers, and forgot me, says the Lord.”"},"clement-paedagogus/2.12.127":{"o":"Ἀποθέμεναι τοίνυν τοὺς λήρους αὐτῷ πονηρῷ σοφιστῇ τοῦ ἑταιρικοῦ τούτου μὴ μετεχόντων καλλωπισμοῦ μηδὲ εἰδωλολατρούντων διὰ παραπετάσματος εὐπρεποῦς. πάνυ γοῦν θαυμασίως ὁ Πέτρος ὁ μακάριος »γυναῖκας«, φησίν, »ὡσαύτως μὴ ἐν πλέγμασιν ἢ χρυσῷ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν σφᾶς αὐτὰς κοσμουσῶν.«","t":"Laying aside, then, these trifles for the evil sophist himself, let them not share in this courtesan's adornment, nor commit idolatry behind a fine-looking screen. Very admirably the blessed Peter says: “Likewise women, not with braids or gold or pearls or costly clothing, but, as befits women who profess godliness, adorning themselves with good works.”"},"clement-paedagogus/2.12.128":{"o":"καὶ γὰρ εἰκότως ἀπεῖναι αὐτῶν τὸν καλλωπισμὸν κελεύει· εἰ μὲν γὰρ καλαὶ εἶεν, ἀπόχρη ἡ φύσις· μὴ φιλονεικείτω ἡ τέχνη πρὸς τὴν φύσιν, τουτέστιν ἀπάτη ἀληθείᾳ μὴ ἐριζέτω· εἰ δὲ αἰσχραὶ φύσει, ἐλέγχουσιν ἐξ ὧν προσάπτουσιν ὃ μὴ ἔχουσιν. προσήκει τοίνυν λιτότητα ἀσπάζεσθαι τὰς Χριστῷ λατρευούσας. τῷ ὄντι γὰρ ἡ λιτότης ἁγιωσύνης προμηθεῖται ἐξισοῦσα τὰς πλεονεξίας καὶ διὰ τῶν τυχόντων τὴν ἀπὸ τῶν περιττῶν κομιζομένη χρείαν. τὸ γὰρ λιτόν, ᾗ καὶ τοὔνομα ἐμφαίνει, οὐκ ἐξέχει οὐδὲ κατά τι ὀγκοῦται ἢ τυφοῦται, ὁμαλὸν δὲ ὅλον καὶ λεῖον καὶ ἴσον καὶ ἀπέριττον καὶ ταύτῃ ἱκανόν ἐστιν. ἱκανότης δὲ ἕξις ἐστὶν ἐξικνουμένη πρὸς τὸ οἰκεῖον πέρας ἀνελλιπῶς καὶ ἀπερίττως· μήτηρ δὲ αὐτῶν ἡ δικαιοσύνη, τιθηνὴ δὲ ἡ αὐτάρκεια.","t":"Rightly he commands that adornment be absent from them. For if they are beautiful, nature is enough; let not art contend with nature, that is, let not deceit strive with truth. If they are ugly by nature, they prove it by what they add, since they do not have it. It is fitting, then, for women who serve Christ to embrace simplicity. For simplicity truly provides for holiness, leveling excesses and obtaining from ordinary things the use sought from superfluities. For what is simple (liton), as the name shows, does not stand out, nor swell or puff up in any respect, but is entirely level, smooth, equal, and without excess, and in this way sufficient. Sufficiency is a disposition that reaches its proper end without deficiency and without excess; its mother is justice, its nurse self-sufficiency."},"clement-paedagogus/2.12.129":{"o":"αὕτη γοῦν τοι ἕξις ἐστὶν ἀρκουμένη οἷς δεῖ καὶ διʼ αὑτῆς ποριστικὴ τῶν πρὸς τὸν μακάριον συντελούντων βίον. ἔστω οὖν ἐπὶ μὲν καρποῖς τῶν χειρῶν ὑμῶν κόσμος ἅγιος, εὐμετάδοτος κοινωνία καὶ ἔργα οἰκουρίας. »ὁ γὰρ διδοὺς πτωχῷ δανείζει θεῷ«, καὶ »χεῖρες ἀνδρείων πλουτίζουσιν.« ἀνδρείους τοὺς καταφρονοῦντας χρημάτων καὶ περὶ τὰς μεταδόσεις εὐκόλους εἴρηκεν. ἐπὶ δὲ τῶν ποδῶν ἡ ἄοκνος πρὸς εὐποιίαν ἑτοιμότης ἐπιφαινέσθω καὶ ἡ πρὸς δικαιοσύνην ὁδοιπορία. καθετῆρες δὲ καὶ περιδέραια αἰδὼς καὶ σωφροσύνη εἰσίν. τοιούτους ὅρμους χρυσοχοεῖ ὁ θεός. »μακάριος ἄνθρωπος, ὃς εὗρεν σοφίαν, καὶ θνητός, ὃς εἶδεν φρόνησιν«, διὰ Σολομῶντος τὸ πνεῦμα λέγει, »κρεῖσσον γὰρ αὐτὴν ἐμπορευθῆναι ἢ χρυσίου καὶ ἀργυρίου θησαυρούς, τιμιωτέρα δέ ἐστι λίθων πολυτελῶν.« αὕτη γὰρ ἡ ἀληθινὴ εὐκοσμία. τὰ δὲ ὦτα αὐταῖς παρὰ φύσιν μὴ τιτράσθω εἰς ἀπάρτησιν ἐλλοβίων καὶ πλάστρων· οὔτε γὰρ θέμις βιάζεσθαι τὴν φύσιν, παρʼ ὃ βεβούληται, οὔτε μὴν ἄλλος ἀμείνων ἂν εἴη τῶν ὤτων κόσμος εἰς τοὺς κατὰ φύσιν τῆς ἀκοῆς καταβαίνων πόρους κατηχήσεως ἀληθοῦς. ὀφθαλμοὶ δὲ ὑπαληλιμμένοι λόγῳ καὶ ὧτα εἰς αἴσθησιν διατετρημένα θείων ἀκουστὴν καὶ ἁγίων ἐπόπτην παρασκευάζουσιν δεικνύντος ὡς ἀληθῶς τοῦ λόγου τὸ κάλλος τὸ ἀληθινόν, »ὃ ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσε« πρότερον.","t":"Self-sufficiency is a disposition content with what is needed and able by itself to provide what contributes to the blessed life. Let there be on the wrists of your hands a holy adornment: generous sharing and the works of managing the household. For “whoever gives to the poor lends to God,” and “the hands of the brave make rich.” He called brave those who despise money and are ready to share. On the feet let there appear unwearying readiness to do good and the journey toward righteousness. Pendants and necklaces are modesty and self-control; such chains God forges of gold. “Blessed is the man who has found wisdom, and the mortal who has seen understanding,” the Spirit says through Solomon, “for it is better to trade for her than for treasures of gold and silver, and she is more precious than costly stones.” This is the true good adornment. Let their ears not be pierced, against nature, to hang earrings and ear-ornaments; for it is not right to force nature against what it has willed, nor could there be a better ornament for the ears than true instruction entering the natural passages of hearing. Eyes anointed by the Word and ears pierced for perception make one a hearer of divine things and a beholder of holy things, the Word showing truly the true beauty, “which eye has not seen nor ear heard” before."},"clement-paedagogus/2.2.19":{"o":"»Οἴνῳ δὲ ὀλίγῳ χρῶ«, τῷ Τιμοθέῳ ὑδροποτοῦντι, »διὰ τὸν στόμαχόν σου«, φησὶν ὁ ἀπόστολος, παγκάλως νοσηλευομένῳ καὶ πλαδῶντι σώματι κατάλληλον τὸ ἐπιστῦφον βοήθημα προσφέρων, ὀλίγον δὲ ἐγκρίνων τοῦτο, μὴ λάθῃ τὸ βοήθημα διὰ πλῆθος ἄλλης θεραπείας δεόμενον. φυσικὸν μὲν οὖν καὶ νηφάλιον ποτὸν ἀναγκαῖον διψῶσίν ἐστιν ὕδωρ. τοῦτο ἐκ τῆς ἀκροτόμου πέτρας κατειβόμενον τοῖς παλαιοῖς τῶν Ἑβραίων μονότροπον σωφροσύνης ὁ κύριος ἐχορήγει ποτόν, νήφειν δὲ μάλιστα ἐχρῆν τοὺς ἔτι πλανωμένους. ἔπειτα ἡ ἄμπελος ἡ ἁγία τὸν βότρυν ἐβλάστησεν τὸν προφητικόν. τοῦτο σημεῖον τοῖς εἰς ἀνάπαυσιν ἐκ τῆς πλάνης πεπαιδαγωγημένοις, ὁ μέγας βότρυς, ὁ λόγος ὁ ὑπὲρ ἡμῶν θλιβείς, τὸ αἷμα τῆς σταφυλῆς ὕδατι κίρνασθαι ἐθελήσαντος τοῦ λόγου, ὡς καὶ τὸ αἷμα αὐτοῦ σωτηρίᾳ κίρναται. διττὸν δὲ τὸ αἷμα τοῦ κυρίου· τὸ μέν ἐστιν αὐτοῦ σαρκικόν, ᾧ τῆς φθορᾶς λελυτρώμεθα, τὸ δὲ πνευματικόν, τοῦτʼ ἔστιν ᾧ κεχρίσμεθα.","t":"“Use a little wine,” the apostle says to Timothy, who drank only water, “for the sake of your stomach,” very rightly offering a suitable astringent remedy to a sick and flabby body, and prescribing it in small amount, lest the remedy should unawares, by its quantity, need other treatment. The natural, sober, and necessary drink for the thirsty is water. This, streaming down from the flinty rock, the Lord supplied to the Hebrews of old as their one drink of self-control; and those still wandering needed above all to be sober. Afterward the holy vine sprouted the prophetic cluster. This is a sign to those who have been instructed and led from wandering into rest: the great cluster, the Word, crushed for us, the Word wishing “the blood of the grape” to be mixed with water, as his blood is mixed with salvation. The blood of the Lord is twofold: one is fleshly, by which we have been redeemed from corruption; the other spiritual, that is, by which we have been anointed."},"clement-paedagogus/2.2.20":{"o":"καὶ τοῦτʼ ἔστι πιεῖν τὸ αἷμα τοῦ Ἰησοῦ, τῆς κυριακῆς μεταλαβεῖν ἀφθαρσίας· ἰσχὺς δὲ τοῦ λόγου τὸ πνεῦμα, ὡς αἷμα σαρκός. ἀναλόγως τοίνυν κίρναται ὁ μὲν οἶνος τῷ ὕδατι, τῷ δὲ ἀνθρώπῳ τὸ πνεῦμα, καὶ τὸ μὲν εἰς πίστιν εὐωχεῖ, τὸ κρᾶμα, τὸ δὲ εἰς ἀφθαρσίαν ὁδηγεῖ, τὸ πνεῦμα, ἡ δὲ ἀμφοῖν αὖθις κρᾶσις ποτοῦ τε καὶ λόγου εὐχαριστία κέκληται, χάρις ἐπαινουμένη καὶ καλή, ἧς οἱ κατὰ πίστιν μεταλαμβάνοντες ἁγιάζονται καὶ σῶμα καὶ ψυχήν, τὸ θεῖον κρᾶμα τὸν ἄνθρωπον τοῦ πατρικοῦ βουλήματος πνεύματι καὶ λόγῳ συγκιρνάντος μυστικῶς· καὶ γὰρ ὡς ἀληθῶς μὲν τὸ πνεῦμα ᾠκείωται τῇ ὑπʼ αὐτοῦ φερομένῃ ψυχῇ, ἡ δὲ σὰρξ τῷ λόγῳ, διʼ ἣν »ὁ λόγος γέγονεν σάρξ«. ἄγαμαι τοίνυν τοὺς αὐστηρὸν ἐπανῃρημένους βίον καὶ τῆς σωφροσύνης τὸ φάρμακον ἐπιποθοῦντας τὸ ὕδωρ, φεύγοντας δὲ ὅτι μάλιστα πορρωτάτω τὸν οἶνον οἷον πυρὸς ἀπειλήν. Ἀρέσκει οὖν τοὺς παῖδας καὶ τὰς κόρας ὡς ἐπὶ τὸ πλεῖστον ἀπέχεσθαι τοῦ φαρμάκου τούτου· οὐ γὰρ κατάλληλον ζεούσῃ ἡλικίᾳ τῶν ὑγρῶν τὸ θερμότατον ἐπεγχεῖν, τὸν οἶνον, οἱονεὶ πῦρ ἐποχετεύοντας πυρί, ἐξ οὗ ὁρμαί τε ἄγριαι καὶ φλεγμαίνουσαι ἐπιθυμίαι καὶ διάπυρον ἦθος ἐκκαίεται προπετεῖς τε οἱ νέοι ἔνδοθεν χλιαινόμενοι ἐπὶ τὰς ὀρέξεις γίνονται, ὡς δὴ προὖπτον αὐτῶν τὴν βλάβην ἐλέγχεσθαι διὰ τοῦ σώματος, πεπαινομένων θᾶττον ἢ προσῆκεν τῶν τῆς ἐπιθυμίας μελῶν. ὀργῶσι γοῦν ἀναιδέστερον ἀναζέοντος οἴνου καὶ οἰδοῦσι μαστοί τε καὶ μόρια προκηρύσσοντες ἤδη πορνείας εἰκόνα καὶ τῆς ψυχῆς τὸ τραῦμα φλεγμαίνειν ἀναγκάζει τὸ σῶμα σφυγμοί τε ἀναιδεῖς περιεργίαν διώκουσιν εἰς παρανομίας ἐκκαλούμενοι τὸν","t":"And this is to drink the blood of Jesus: to partake of the Lord's incorruption. The Spirit is the strength of the Word, as blood is of flesh. Correspondingly, then, wine is mixed with water, and the Spirit with the human being; the mixture nourishes to faith, and the Spirit leads to incorruption; and the mingling of both again, of the drink and of the Word, is called Eucharist, a praised and beautiful grace; those who partake of it in faith are sanctified in body and soul, since the Father's will mystically mingles the divine mixture, the human being, with Spirit and Word. For truly the Spirit is joined to the soul, which is carried by him, and the flesh to the Word, for whose sake “the Word became flesh.” I admire, then, those who have chosen an austere life and long for water, the medicine of self-control, fleeing as far as possible from wine as from the threat of fire. It is right that boys and girls should for the most part keep away from this medicine; for it is not suitable to pour on a seething age the hottest of liquids, wine, like channeling fire onto fire. From it wild impulses, burning desires, and a fiery character are kindled; and the young, heated from within, become rash toward their appetites, so that their harm is plainly shown through the body, the members of desire ripening sooner than is fitting. When wine boils up, breasts and private parts swell and are shamelessly aroused, proclaiming already an image of sexual immorality; the body is compelled to inflame the wound of the soul, and shameless pulses pursue curiosity, calling the orderly person to lawlessness."},"clement-paedagogus/2.2.21":{"o":"κόσμιον. ἐνθένδε ἤδη τῆς ἡλικίας τὸ γλεῦκος ὑπερβάλλει τῆς αἰδοῦς τοὺς ὅρους. χρὴ δέ, ὡς ἔνι μάλιστα, κατασβεννύναι πειρᾶσθαι τὰς ὁρμὰς τῶν νέων, ἀφαιροῦντας μὲν τὸ ὑπέκκαυμα, τὸ τῆς ἀπειλῆς βακχικόν, ἐπεισχέοντας δὲ τὸ ἀντιφάρμακον τῆς ἐκζέσεως, ὃ καὶ τὴν ψυχὴν τυφομένην ἤδη καθέξει καὶ τὰ μόρια ἐφέξει διοιδοῦντα καὶ κατακοιμίσει τὸν ἐρεθισμὸν τῆς ἤδη σαλευομένης ἐπιθυμίας. Οἱ δὲ ἀκμάζοντες μεθʼ ἡμέραν μὲν ἀρίστου μεταλαβόντες, οἷς κατάλληλον τὸ ἄριστον, ἄρτου μόνον ἀπογευσάμενοι ἀπεχέσθων πάμπαν τοῦ ποτοῦ πρὸς τὸ ἀναπίνεσθαι τὴν περιττὴν ὑγρότητα αὐτῶν ἀνασφογγιζομένην ξηροφαγίᾳ. καὶ γὰρ τὸ συνεχὲς πτύειν καὶ ἀπομύσσεσθαι καὶ περὶ τὰς ἐκκρίσεις σπεύδειν ἀκρασίας τεκμήριον ἐκ τῆς ἀμέτρου προσφορᾶς ὑπερχεομένων τῶν ὑγρῶν τῷ σώματι.","t":"Thereupon the new wine of youth overflows the bounds of modesty. We must try, as far as possible, to quench the impulses of the young, taking away the fuel, the threatening Bacchic element, and pouring on the antidote to the boiling, which will restrain the soul already smoldering, check the swelling members, and put to sleep the irritation of desire already stirred. Grown men, when they take a midday meal, if a midday meal suits them, should eat only bread and abstain from drink altogether, so that their superfluous moisture may be absorbed and sponged up by dry food. For constant spitting, blowing the nose, and hurrying to relieve oneself are a sign of incontinence, when the fluids overflow in the body from immoderate intake."},"clement-paedagogus/2.2.22":{"o":"εἰ δὲ καὶ ἐπιγίνοιτο δίψα, ἀκείσθων ὕδατι τὸ πάθος οὐ πολλῷ· οὐδὲ γὰρ ὕδατος ἀνέδην ἐμφορεῖσθαι καθήκει, ὡς μὴ ἐκκλύζοιτο ἡ τροφή, καταλεαίνοιτο δὲ εἰς πέψιν καταταττομένων μὲν εἰς τὸν ὄγκον τῶν σιτίων, ὀλίγων δὲ παντάπασιν εἰς τὰς ἐκκρίσεις χωρούντων. πρέπει δὲ καὶ ἄλλως ταῖς θεϊκαῖς φροντίσιν μὴ οἰνοβαρεῖν· ὁ γὰρ »ἄκρατος« κατὰ τὸν κωμικὸν »ὀλίγα ἀναγκάζει φρονεῖν«, μή τι δὲ οὐδὲ σωφρονεῖν. εἰς δὲ ἑσπέραν τοῦ δείπνου περὶ τὴν ὥραν οἴνῳ χρηστέον, ἐπειδὰν μηκέτι τοῖς ἀναγνώσμασιν σχολάζωμεν τοῖς νηφαλιωτέροις. τὸ τηνίκα δὲ ψυχρότερον καὶ τὸ περιέχον παρὰ τὸ μεθʼ ἡμέραν γίγνεται, ὡς δεῖν ὑποτρέφειν τὴν ἐκλείπουσαν ἔμφυτον ἀλέαν ἐπεισάκτῳ θερμότητι, ὀλίγῳ δὲ τῷ οἴνῳ κἀνταῦθα· οὐ γὰρ μέχρι τῶν ὕβρεως προϊτέον κρατήρων. Τοῖς δὲ ἤδη παρηβηκόσιν ἱλαρώτερον ἐπιτρεπτέον μεταλαμβάνειν τοῦ ποτοῦ, τὸ καταψυχόμενον τῆς ἡλικίας, οἷον μαραινόμενον ὑπὸ χρόνου, ἀναζωπυροῦντας ἀβλαβῶς τῷ τῆς ἀμπέλου φαρμάκῳ· οὐδὲ γὰρ ὡς ἐπὶ πλεῖστον ἐγκυμαίνονται ἔτι τῶν πρεσβυτέρων αἱ ὀρέξεις περὶ τὰ τῆς μέθης ναυάγια· καθωρμισμένοι μὲν οἷον ἀγκύραις τῷ λόγῳ καὶ τῷ χρόνῳ τὴν ζάλην τῶν ἐπιθυμιῶν τὴν καταιγίζουσαν ἐκ μέθης ῥᾷον φέρουσιν, οἷς ἴσως καὶ χαριεντίσασθαί τι ἔξεστι παρὰ τὰς εὐωχίας. ἀλλὰ καὶ τούτοις ὅρος ἔστω τοῦ ποτοῦ μέχρις οὗ τὸν λογισμὸν ἄσειστον διατηρήσωσιν καὶ τὴν μνήμην ἐνεργὸν καὶ τὸ σῶμα ἀσάλευτον οἴνῳ καὶ ἀκράδαντον· ἀκροθώρακα τοῦτον καλοῦσιν οἱ περὶ ταῦτα δεινοί. καλὸν οὖν τὸ προκαταλήγειν διὰ τὸν ὄλισθον.","t":"If thirst comes on, let them relieve it with a little water; for it is not fitting to fill oneself unrestrainedly with water either, lest the food be washed through instead of being ground down for digestion, the food being assigned to the body's mass and very little of it passing out in excretion. And in any case it is fitting for those occupied with divine concerns not to be heavy with wine; for “neat wine,” as the comic poet says, “compels one to think little,” to say nothing of self-control. Toward evening, at supper time, wine may be used, when we are no longer occupied with the more sober readings. Then the air too becomes colder than in the day, so that we need to nourish the failing natural warmth with heat from outside; but here too with a little wine, for we must not go on to the bowls of outrage. Those who are already past their prime may be allowed to partake of drink more cheerfully, harmlessly rekindling with the medicine of the vine the chill of age, withering as it were with time; for the appetites of the old are not, for the most part, still tossed by the shipwrecks of drunkenness. Anchored, as it were, by reason and by time, they bear more easily the storm of desires that rushes down from drunkenness; and perhaps they may even be permitted some jesting at feasts. But for them too let the limit of drinking be the point at which they keep their reasoning unshaken, their memory active, and their body unmoved and unshaken by wine; those skilled in these matters call this state “slightly tipsy.” It is good, then, to stop beforehand, for fear of slipping."},"clement-paedagogus/2.2.23":{"o":"Ἀρτώριος δέ τις ἐν τῷ Περὶ μακροβιοτίας, μέμνημαι γάρ, ἐφʼ ὅσον βρέξαι τὰ σιτία μόνον οἴεται δεῖν προάγειν, ἵνα μακροτέραν κτησώμεθα τὴν ζωήν. ἁρμόδιον τοίνυν τὸν οἶνον τοὺς μὲν ἐν θεραπείας μέρει προσφέρεσθαι διὰ τὴν ὑγείαν μόνην, τοὺς δὲ ἐπʼ ἀνέσει καὶ διαχύσει. οἶνος γὰρ πρῶτον μὲν αὐτὸν αὑτῷ ἵλεω ποιεῖ τὸν πιόντα μᾶλλον ἢ πρότερον καὶ τοῖς συμπόταις μειλίχιον καὶ τοῖς οἰκέταις πραΰτερον καὶ προσηνέστερον τοῖς φίλοις, παροινηθεὶς δὲ ἀμείβεται τὴν ὕβριν· θερμὸς γὰρ ὢν καὶ χυμοὺς ἔχων ἡδεῖς, κεκραμένος ἐμμελῶς τὰ μὲν γλίσχρα τῶν περιττωμάτων διατήκει θερμότητι, τοὺς δὲ δριμεῖς καὶ φαύλους ταῖς εὐωδίαις κεράννυσι χυμούς. εὖ γοῦν ἐκεῖνο εἴρηται· »ἀγαλλίαμα ψυχῆς καὶ καρδίας οἶνος ἔκτισται ἀπʼ ἀρχῆς πινόμενος αὐτάρκης.« κίρνασθαι δὲ ἄριστον ὕδατι ὡς πλείστῳ τὸν οἶνον καὶ [μὴ ὡς ὕδωρ ἐπιζητεῖσθαι καὶ] ἀπαμβλύνεσθαι πρὸς τὴν μέθην καὶ μὴ ὡς ὕδωρ ἐπεγχεῖσθαι διὰ τὴν φιλοινίαν· ἄμφω μὲν γὰρ τοῦ θεοῦ ποιήματα, καὶ ταύτῃ πρὸς ὑγείαν συνερεῖ ἡ κρᾶσις ἡ ἀμφοῖν, ὕδατός τε καὶ οἴνου, ὅτι ἐκ τοῦ ἀναγκαίου καὶ τοῦ χρησίμου","t":"A certain Artorius, in his book On Long Life, as I remember, thinks that one should drink only enough to moisten the food, so that we may obtain a longer life. It is fitting, then, for some to take wine as a treatment, only for health, and for others for relaxation and cheer. For wine first makes the drinker more gracious to himself than before, and gentle to his fellow drinkers, milder to his servants, and more agreeable to his friends; but when abused, it repays the outrage. Being warm and having sweet juices, when mixed in due measure, it melts by its heat the sticky residues, and tempers the sharp and bad humors with its fragrance. So it was well said: “Wine drunk in sufficiency was created from the beginning as the gladness of the soul and heart.” It is best to mix wine with as much water as possible, so that it may be blunted against drunkenness [and not be sought like water], and not be poured in like water through love of wine. For both are God's works, and the mixing of both, water and wine, contributes to health in this way, because life consists of the necessary and the useful."},"clement-paedagogus/2.2.24":{"o":"ὁ βίος συνέστηκεν. τῷ μὲν οὖν ἀναγκαίῳ τῷ ὕδατι ὡς ὅτι πλείστῳ ἐγκαταμικτέον καὶ τοῦ χρησίμου· οἴνῳ δὲ ἀμέτρῳ ἡ μὲν γλῶττα παραποδίζεται, παρίεται δὲ τὰ χείλη, ὀφθαλμοὶ δὲ παρατρέπονται, οἷον κολυμβώσης τῆς ὄψεως ὑπὸ τοῦ πλήθους τῆς ὑγρότητος, καὶ ψεύδεσθαι βεβιασμένοι κύκλῳ μὲν ἡγοῦνται περιφέρεσθαι τὰ πάντα, ἀριθμεῖν δὲ οὐ δύνανται τὰ πόρρω ὡς ἔστι μόνα· καὶ μὴν ὁρᾶν μοι δύο μὲν ἡλίους δοκῶ, μεθύων ὁ Θηβαῖος ἔλεγεν γέρων· κινουμένη μὲν γὰρ ὑπὸ τῆς τοῦ οἴνου θερμότητος ἡ ὄψις πυκνότερον πολλαπλασίονα τοῦ ἑνὸς φαντάζεται τὴν οὐσίαν· διαφέρει δʼ οὐδὲν ἢ τὴν ὄψιν κινεῖν ἢ τὸ ὁρώμενον· ταὐτὸν γὰρ ἐξ ἀμφοῖν ἡ ὄψις πέπονθεν τῆς τοῦ ὑποκειμένου καταλήψεως διὰ τὸν σάλον ἀκριβῶς ἐφικέσθαι μὴ δυναμένη. καὶ αἱ βάσεις καθάπερ ῥεύματι ὑποφέρονται λυγμοί τε καὶ ἔμετοι καὶ παραφροσύναι ἐπεισεκώμασαν. πᾶς γὰρ οἰνωθεὶς ἀνὴρ κατὰ τὴν τραγῳδίαν ἥσσων μὲν ὀργῆς ἐστιν, τοῦ δὲ νοῦ κενός, φιλεῖ τε πολλὴν γλῶτταν ἐκχέας μάτην ἄκων ἀκούειν ἅπερ ἑκὼν εἶπεν κακῶς. καὶ πρό γε τῆς τραγῳδίας ἡ σοφία κέκραγεν· »οἶνος πινόμενος πολὺς ἐν ἐρεθισμῷ καὶ παντὶ πτώματι πληθύνει.«","t":"(… of the necessary and the useful.) With the necessary, water, then, as much as possible, some of the useful should be mixed. But with immoderate wine the tongue is hampered, the lips are loosened, the eyes turn aside, the sight swimming, as it were, in the abundance of moisture; and, forced into error, they think everything is going round in a circle, and cannot count distant things as single: “And indeed I seem to see two suns,” said the old Theban when drunk. For sight, moved by the heat of the wine, imagines the one substance many times over. It makes no difference whether the eye or the object seen is moved; for the eye suffers the same from both, being unable, because of the tossing, to grasp its object exactly. And the feet are carried off as by a current, and hiccups, vomiting, and delirium come reveling in. For “every man flushed with wine,” according to tragedy, “is overcome by anger and empty of mind, and, pouring out much talk in vain, he is wont to hear unwillingly the evil he spoke willingly.” And before tragedy, Wisdom cried out: “Wine drunk in excess multiplies provocation and every fall.”"},"clement-paedagogus/2.2.25":{"o":"Διὸ οἱ μὲν πλεῖστοι ἀνίεσθαί φασιν δεῖν παρὰ τοὺς πότους καὶ τὰ σπουδαῖα εἰς ἕω ὑπερτίθεσθαι. ἐγὼ δὲ τότε μάλιστα τὸν λόγον συνευωχησόμενον ἀξιῶ παρεισάγειν παιδαγωγήσοντα τὴν οἰνοφλυγίαν, μὴ λάθῃ παραπεσοῦσα εἰς μέθην ἡ εὐωχία· ὡς γὰρ ὀφθαλμοὺς οὐκ ἄν τις εὖ φρονῶν πρὶν ἢ ἐπὶ τὸν ὕπνον ἰέναι ἀξιώσειε μύειν, οὕτως οὐδὲ τὸν λόγον ἀπεῖναι τοῦ συμποσίου ὀρθῶς ἄν τις βουληθείη οὐδὲ προκατακοιμίζειν αὐτὸν τῶν πράξεων ἐπιτηδεύσαι ἂν καλῶς. ἀλλʼ οὐδὲ ἀφίστασθαί ποτε δυνήσεται τῶν οἰκείων ὁ λόγος αὐτῷ, οὐδʼ ἂν καθεύδωμεν· καὶ γὰρ ἐπὶ τὸν ὕπνον παρακλητέον. τελεία γὰρ ἡ σοφία θείων οὖσα καὶ ἀνθρωπίνων πραγμάτων ἐπιστήμη ἐμπεριλαβοῦσα τὰ ὅλα, κατʼ ἐκεῖνο, καθʼ ὃ ἂν ἐπισκοπῇ τὴν ἀνθρώπων ἀγέλην, τέχνη γίνεται περὶ βίον, καὶ ταύτῃ πάντῃ συμπάρεστιν ἐφʼ ὅσον βιοῦμεν, ἀεὶ τὸ ἴδιον ἔργον ἐκτελοῦσα, τὴν εὐζωΐαν. οἱ δὲ κακοδαίμονες οἱ ἀπελαύνοντες σωφροσύνην εὐωχίας μακαριστὸν ἡγοῦνται βίον τὴν ἀκοσμίαν τὴν περὶ τὰ συμπόσια, ὧν ἐστι τὸ ζῆν οὐδὲν ἀλλʼ ἢ κῶμος, κραιπάλη, βαλανεῖα, ἄκρατος, ἀμίδες, ἀργία, πότος.","t":"So most people say that at drinking parties one should relax and put off serious matters until the morning. But I think it right to bring in the Word then above all, to share the feast and to instruct the love of wine, lest the feast slip unawares into drunkenness. For as no one in his right mind would think of closing his eyes before going to sleep, so no one could rightly wish the Word to be absent from the banquet, nor would one do well to put him to sleep before our actions. Indeed the Word will never be able to leave his own, not even when we sleep; for he must be called to our sleep too. For wisdom, being perfect knowledge of divine and human things, embracing the whole, becomes, insofar as it oversees the flock of humankind, an art of living, and so it is present everywhere as long as we live, always fulfilling its proper work, a good life. But the ill-starred who drive self-control away from their feasts think the disorder of banquets a blessed life; for them life is nothing but revelry, hangover, baths, neat wine, chamber pots, idleness, drinking."},"clement-paedagogus/2.2.26":{"o":"ὁρᾶν γοῦν ἔστιν αὐτῶν τινας ἡμιμεθεῖς, σφαλλομένους, περὶ τοῖς τραχήλοις ἔχοντας στεφάνους ὥσπερ τοὺς ἀμφορεῖς, διαπυτίζοντας ἀλλήλοις τὸν ἄκρατον φιλοτησίας ὀνόματι, ἄλλους δὲ πλήρεις κραιπάλης, αὐχμῶντας, ὠχριῶντας, τὰ πρόσωπα πελιδνοὺς καὶ ἔτι ἐπὶ τῇ χθιζῇ μέθῃ ἄλλην ἕωθεν αὖθις ἀναντλοῦντας μέθην. καλόν, ὦ φίλοι, καλὸν καταμαθόντας ὅτι μάλιστα πόρρωθεν τὴν εἰκόνα ταύτην τὴν γελοίαν ἅμα καὶ ἐλεεινὴν σφᾶς αὐτοὺς πρὸς τὸ ἄμεινον σχηματίζειν, ὀρρωδοῦντας μὴ ἄρα πῃ καὶ ἡμεῖς παραπλήσιον θέαμα ἄλλοις καὶ γέλως γενώμεθα. ἀστείως ἄρα εἴρηται· »ὡς ἄρα κάμινος μὲν δοκιμάζει στόμωμα ἐν βαφῇ, οἶνος δὲ καρδίαν ὑπερηφάνων ἐν μέθῃ.«","t":"One can see some of them half-drunk, staggering, with garlands around their necks like wine jars, spitting neat wine at one another in the name of loving toasts; and others full of last night's excess, unwashed, pale, their faces livid, and still, on top of yesterday's drunkenness, drawing up another drunkenness in the morning. It is good, friends, it is good, having observed this ridiculous and pitiable picture from as far away as possible, to shape ourselves for the better, fearing lest we too somehow become a similar spectacle and laughingstock to others. So it has been well said: “As the furnace tests the temper of steel by dipping, so wine tests the heart of the proud in drunkenness.”"},"clement-paedagogus/2.2.27":{"o":"μέθη μὲν οὖν ἐστιν ἀκράτου χρῆσις σφοδροτέρα, παροινία δὲ ἡ ἐκ τῆς χρήσεως ἀκοσμία, κραιπάλη δὲ ἡ ἐπὶ τῇ μέθῃ δυσαρέστησις καὶ ἀηδία ἀπὸ τοῦ τὸ κάρα πάλλειν ὠνομασμένη. τοῦτον τὸν βίον, εἰ βίον καλεῖν χρή, ῥᾴθυμον ὄντα καὶ περὶ τὰς ἡδυπαθείας κεκινημένον καὶ περὶ τὴν οἰνοφλυγίαν ἐπτοημένον ἡ θεία σοφία ὑφορωμένη παραγγέλλει τοῖς αὑτῆς τέκνοις· »μὴ ἴσθι οἰνοπότης μηδὲ ἐκτείνου συμβολαῖς, κρεῶν ἀγορασμοῖς, πᾶς γὰρ μέθυσος καὶ πορνοκόπος πτωχεύσει καὶ ἐνδύσεται διερρηγμένα πᾶς ὑπνώδης.« ὑπνώδης γὰρ πᾶς ὁ μὴ εἰς σοφίαν ἐγρηγορῶν, ἀλλὰ ὑπὸ μέθης βαπτιζόμενος εἰς ὕπνον. καὶ διερρωγότα, φησίν, ἐνδύσεται ὁ πάροινος, ἐπαισχυνθήσεται τῇ μέθῃ διὰ τοὺς κατοπτεύοντας. ὀπαὶ γὰρ ἁμαρτωλοῦ τὰ διερρωγότα τοῦ ὕφους τοῦ σαρκικοῦ φιληδονίαις κατατετρημένα, διʼ ὧν ἡ αἰσχύνη ἔνδοθεν τῆς ψυχῆς ἐπιθεωρεῖται, ἡ ἁμαρτία, διʼ ἣν οὐδὲ σωθήσεται ῥᾳδίως τὸ ὕφος τὸ ἀπεσπασμένον πάντοθεν εἰς πολλὰς κατασηπόμενον ἐπιθυμίας, τὸ ἀπεσχισμένον τῆς σωτηρίας. ταύτῃ νουθετικώτατα ἐπιφέρει· »τίνι οὐαί; τίνι θόρυβος; τίνι κρίσις; τίνι ἀηδεῖς λέσχαι; τίνι συντρίμματα διακενῆς;« ὁρᾶτε ὅλον διερρωγότα τὸν φίλοινον, ὃς παρορᾷ μὲν τὸν λόγον αὐτόν, ἔκδοτον δὲ αὑτὸν συνεχώρησεν τῇ μέθῃ, ὅσα τούτῳ ἠπείλησεν ἡ γραφή· καὶ πάλιν ἐπιφέρει τῇ ἀπειλῇ· »τίνος πελιδνοὶ οἱ ὀφθαλμοί; οὐ τῶν ἐγχρονιζόντων ἐν οἴνοις; οὐ τῶν ἰχνευόντων ποῦ πότοι γίνονται;« ἐνταῦθα μὲν καὶ νεκρὸν ἤδη τῷ λόγῳ τὸν φιλοπότην ἀποφαίνεται, διὰ τῶν ὀφθαλμῶν τῶν πελιδνῶν, ὃ τοῖς νεκροῖς σημεῖον ἐπιφαίνεται, τὸν ἐν κυρίῳ θάνατον αὐτῷ καταγγείλασα· ἡ γὰρ ἀμνηστία τῶν εἰς τὴν ἀληθῆ","t":"Drunkenness is the immoderate use of neat wine; drunken misbehavior is the disorder that comes from that use; and crapulence (kraipalē) is the discomfort and nausea after drunkenness, named from the shaking of the head (kara pallein). Divine Wisdom, viewing this life, if it should be called life, which is idle, stirred up for luxuries and excited by the love of wine, commands her children: “Do not be a wine-bibber, nor stretch yourself out at banquets and meat-buying; for every drunkard and whoremonger will become poor, and every sleepy one will be clothed in rags.” For everyone is sleepy who is not awake to wisdom but is plunged into sleep by drunkenness. And the drunkard, it says, will be clothed in rags; he will be put to shame by his drunkenness before those who see him. For the rents are the sinner's holes, the tears in the fleshly fabric, bored through by love of pleasure, through which the shame within the soul is seen, the sin; because of which the fabric, torn on every side and rotting into many desires, torn away from salvation, will not easily be saved. So, most admonishingly, it adds: “Who has woe? Who has tumult? Who has judgment? Who has unpleasant talk? Who has wounds without cause?” You see the lover of wine entirely in rags, who overlooks the Word himself and has given himself up to drunkenness, all the things with which Scripture threatened him. And again it adds to the threat: “Whose eyes are livid? Is it not those who linger over wine? Is it not those who track down where drinking parties are held?” Here it shows the lover of drink as already dead to the Word, through the livid eyes, a sign that appears on the dead, announcing to him death in the Lord; for forgetfulness of what leads to true"},"clement-paedagogus/2.2.28":{"o":"συντεινόντων ζωὴν ἐπὶ τὴν φθορὰν ῥέπει. εἰκότως οὖν στερρότατα ὁ παιδαγωγὸς ἀπαγορεύει τῆς ἡμετέρας κηδόμενος σωτηρίας· »μὴ πίνετε οἶνον ἐπὶ μέθῃ.« διὰ τί, πεύσῃ; »ὅτι«, φησί, »τὸ στόμα σου τότε λαλήσει σκολιά, κατακείσῃ δὲ ὥσπερ ἐν καρδίᾳ θαλάσσης καὶ ὥσπερ κυβερνήτης ἐν πολλῷ κλύδωνι.« ἐντεῦθεν καὶ ἡ ποιητικὴ ὠφελημένη λέγει· οἶνός τε, ὃς πυρὶ ἶσον ἔχει μένος, εὖτʼ ἂν ἐς ἄνδρας ἔλθῃ, κυμαίνει δʼ οἷα Λίβυσσαν ἅλα βορέης ἠὲ νότος, τὰ δὲ κεκρυμμένα πάντα φαίνει, ἁμαρτοεπής· οἶνος μεθύουσιν ὄλισθος, οἶνος ψυχαπάτης καὶ τὰ ἑξῆς. ὁρᾶτε τοῦ ναυαγίου τὸν κίνδυνον; περικλύζεται μὲν ἡ καρδία πολυποσίᾳ, τὸ δὲ πλῆθος τῆς οἰνοφλυγίας θαλάττης εἴκασεν ἀπειλῇ, ἐν ᾗ βεβυθισμένον τὸ σῶμα ὥσπερ ναῦς δέδυκεν εἰς βυθὸν ἀκοσμίας ταῖς τοῦ οἴνου τρικυμίαις ἐπικεχωσμένον, ὁ δὲ κυβερνήτης, ὁ νοῦς ὁ ἀνθρώπινος, περιφέρεται τῷ κλύδωνι ὑπερεχούσης τῆς μέθης, ἐνθαλαττεύων τε ἰλιγγιᾷ τῷ ζόφῳ τῆς καταιγίδος, τοῦ τῆς ἀληθείας ἀστοχήσας λιμένος, ἕως ἂν περιπεσὼν ὑφάλοις πέτραις αὐτὸς αὑτὸν ἐξοκείλας εἰς ἡδονὰς διαφθείρῃ.","t":"life slides toward corruption. Rightly, then, the Instructor, caring for our salvation, forbids most strictly: “Do not drink wine to drunkenness.” Why, you will ask? “Because,” it says, “your mouth will then speak crooked things, and you will lie as in the heart of the sea, and like a pilot in a great storm.” Poetry, having benefited from this, says: “And wine, which has might equal to fire, when it comes upon men, surges as the north or south wind surges the Libyan sea, and reveals all hidden things, a speaker of wrong words; wine is a slip for the drunken, wine a deceiver of the soul,” and so on. Do you see the danger of shipwreck? The heart is flooded by much drinking; and he likened the mass of wine-bibbing to the threat of the sea, in which the body, sunk like a ship, has gone down into a deep of disorder, buried under the huge waves of wine; while the pilot, the human mind, is carried around by the surge as drunkenness prevails, and, tossing at sea, grows dizzy in the darkness of the storm, missing the harbor of truth, until, striking hidden rocks, it runs itself aground and is destroyed in pleasures."},"clement-paedagogus/2.2.29":{"o":"Εἰκότως οὖν καὶ ὁ ἀπόστολος παραγγέλλει· »μὴ μεθύσκεσθε ἐν οἴνῳ, ᾧ ἐστιν ἀσωτία πολλή«, τὸ ἄσωστον τῆς μέθης διὰ τῆς ἀσωτίας αἰνιξάμενος. εἰ γὰρ καὶ τὸ ὕδωρ οἶνον ἐν τοῖς γάμοις πεποίηκεν, οὐκ ἐπέτρεψεν μεθύειν, τὸ δὲ ὑδαρὲς τοῦ φρονήματος ἐζωοποίησεν, τοῦ νόμου † τὴν ἐργάτιν ἐξ Ἀδάμ, τὸν κόσμον ὅλον αἵματι πληρώσας ἀμπέλου, ποτὸν ἀληθείας, τὸ κρᾶμα τοῦ νόμου τοῦ παλαιοῦ καὶ τοῦ λόγου τοῦ νέου, εἰς συμπλήρωσιν τοῦ χρόνου τοῦ προκατηλλαγμένου θεοσεβείᾳ παρασχών. μυστικὸν ἄρα σύμβολον ἡ γραφὴ αἵματος ἁγίου οἶνον ὠνόμασεν, τὴν δὲ ἐκ τοῦ οἴνου ἑωλοκρασίαν διελέγχουσα »ἀκόλαστον οἶνος« φησὶν »καὶ ὑβριστικὸν μέθη«. ἀρέσκει τοίνυν τῷ λόγῳ τῷ ὀρθῷ χειμῶνος μὲν διὰ τὸ κρύος πίνειν μέχρι τοῦ μὴ ῥιγοῦν, οἷς εὐχερὲς τὸ ῥιγοῦν, τοῦ δὲ ἄλλου καιροῦ διὰ τὴν τῶν ἐντοσθιδίων θεραπείαν. ὡς γὰρ τροφαῖς ἐπὶ τὸ μὴ πεινῆν, οὕτως καὶ ποτῷ ἐπὶ τὸ μὴ διψῆν χρηστέον, παραφυλάττοντας τὸν ὄλισθον ἀκριβῶς· ἀκροσφαλὴς γὰρ ἡ τοῦ οἴνου παρείσδυσις. οὕτω δʼ ἂν καὶ ἡ ψυχὴ ἡμῶν ὑπάρξαι καθαρὰ καὶ ξηρὰ καὶ φωτοειδής, »αὐγὴ δὲ ψυχὴ ξηρὰ σοφωτάτη καὶ ἀρίστη«. ταύτῃ δὲ καὶ ἐποπτική, οὐδέ ἐστιν κάθυγρος ταῖς ἐκ τοῦ οἴνου ἀναθυμιάσεσιν νεφέλης δίκην σωματοποιουμένη.","t":"Rightly, then, the apostle also commands: “Do not get drunk with wine, in which there is much profligacy (asōtia),” hinting through “profligacy” that drunkenness is beyond saving (asōston). For even if he made water into wine at the wedding, he did not permit drunkenness; he gave life to the watery state of mind, † the worker of the law from Adam, filling the whole world with the blood of the vine, the drink of truth, providing the mixture of the old law and the new Word for the fulfilling of the time foreordained for godliness. Scripture, then, called wine the mystic symbol of the holy blood; but reproving the dregs of wine, it says, “Wine is licentious, and drunkenness insolent.” Right reason, then, approves drinking in winter, because of the cold, as much as to keep from shivering, for those who easily shiver; and at other times as treatment for the intestines. For as with food, to keep from hunger, so with drink, to keep from thirst, we must use it, guarding carefully against slipping; for the entry of wine is on the edge of danger. So our soul may be pure, dry, and luminous: “The dry soul is a ray of light, wisest and best.” In this way it is also able to contemplate, and is not soaked through with the vapors of wine, given body like a cloud."},"clement-paedagogus/2.2.30":{"o":"Οὐ πολυπραγμονητέον τοίνυν τὸν οἶνον τὸν Χῖον, ἂν ἀπῇ, οὐδὲ τὸν Ἀριούσιον, ὅταν μὴ παρῇ. δίψα γὰρ ἐνδείας τινός ἐστι πάθος καὶ τὸ κατάλληλον ἐπιζητεῖ βοήθημα πρὸς ἀναπλήρωσιν, οὐ τετυφωμένον ποτόν. πλαδώσης δὲ ὀρέξεως διʼ ἀκρασίαν αἱ διαπόντιοι οἰνηγίαι, παραφρονούσης καὶ πρὸ τῆς μέθης περὶ τὰς ἐπιθυμίας τῆς ψυχῆς. Θάσιός τε γὰρ ὁ εὐώδης καὶ ὁ εὔπνους Λέσβιος καὶ Κρής τις γλυκὺς καὶ Συρακούσσιος ἡδὺς καὶ Μενδήσιός τις Αἰγύπτιος καὶ ὁ νησιώτης Νάξιος καὶ ἀνθοσμίας τις ἄλλος τῆς Ἰταλῶν γῆς, πολλὰ ταῦτα ὀνόματα· σώφρονι συμπότῃ οἶνος εἷς, ἑνὸς γεώργιον θεοῦ. τί γὰρ οὐκ ἀπόχρη ὁ ἐπιχώριος ἀποπληρῶσαι τὴν ἐπιθυμίαν; εἰ μή τι καὶ τὸ ὕδωρ ἐποίσονται, ὡς οἱ βασιλεῖς οἱ ἀνόητοι [Χόασπις ποταμὸς οὕτω λεγόμενος τῆς Ἰνδικῆς, οὗ κάλλιστον ὕδωρ εἰς πόσιν] τὸ Χοάσπειον, καθάπερ καὶ τοὺς φίλους, οὕτω δὲ καὶ τὸ ὕδωρ ἐπαγόμενοι. ταλανίζει τοὺς πλουσίους εἰς τρυφὴν κἀνταῦθα τὸ ἅγιον πνεῦμα διὰ τοῦ Ἀμὼς ἐκφωνῆσαν· »οἱ πίνοντες τὸν διυλισμένον οἶνον καὶ ἐπὶ κλίνης ἐλεφαντίνης«, φησί, »κατακείμενοι«, καὶ ὅσα τούτοις ἀκόλουθα ἐν ὀνείδους ἐπήγαγεν μέρει.","t":"We must not, then, busy ourselves looking for Chian wine if it is absent, or Ariusian when it is not at hand. For thirst is the feeling of a lack, and seeks a suitable remedy to fill it, not a pretentious drink. Wines imported from overseas are for an appetite made flabby by incontinence, the soul being out of its mind about its desires even before drunkenness. Fragrant Thasian, sweet-breathing Lesbian, a sweet Cretan, a pleasant Syracusan, an Egyptian Mendesian, the island Naxian, and another, a flower-scented one, from the land of the Italians: these are many names; but for a self-controlled drinker there is one wine, the tillage of one God. Why is not the local wine enough to satisfy desire? Unless they will also import water, as foolish kings do, the Choaspes water [the Choaspes being a river so called in India, whose water is finest for drinking], bringing water along with them, as they do their friends. Here too the Holy Spirit pronounces the rich in their luxury wretched, crying out through Amos: “Those who drink strained wine,” it says, “and lie on ivory couches,” and the other things that follow, which he added as a reproach."},"clement-paedagogus/2.2.31":{"o":"Προνοητέον δὲ μάλιστα τῆς εὐσχημοσύνης (καὶ τὴν Ἀθηνᾶν φησιν ὁ μῦθος, ἥτις ποτὲ ἦν, προμηθουμένην αὑτῆς τῶν αὐλῶν ἀπορρῖψαι τὸ ἐπιτερπὲς διὰ τὸ ἀπρεπὲς τῆς ὄψεως), ὡς ἀδιαστρόφῳ τῷ προσώπῳ πιεῖν, μὴ ἄδην σπάσαντας μηδὲ πρὸς πόσεως τοὺς ὀφθαλμοὺς ἀσχημονεῖν ἀναγκάζοντας, ἀμυστὶ ἕλκοντας ὑπὸ ἀκρασίας, μηδὲ περιχεῖν τὸ γένειον ἢ τὴν ἐσθῆτα καταβρέχειν, ἀθρόου τοῦ ποτοῦ ἐπεισχεομένου, μονονουχὶ ἐμπλύνοντας καὶ ἐναποκλυζομένους ταῖς φιάλαις τὸ πρόσωπον τὸ αὑτῶν. καὶ γὰρ ὁ κελαρυσμὸς ῥαγδαίου τοῦ ποτοῦ φερομένου σὺν πολλῷ τῷ πνεύματι ἐπισπωμένου, ὥσπερ εἰς κεραμεοῦν ἄγγος ἐγχεομένου, ἠχοῦντος τοῦ λαιμοῦ διὰ τὸν ῥοώδη καταβροχθισμόν, αἰσχρόν, καὶ ἀπρεπὲς τὸ θέαμα τῆς ἀκρασίας, πρὸς δὲ καὶ ἐπιβλαβὲς [τὸ] ἐπιτήδευμα τῷ μεταλαμβάνοντι ἡ φιλοποσία. μὴ σπεύσῃς εἰς βλάβην, ὦ οὗτος. οὐχ ἁρπάζεταί σου τὸ ποτόν· σοὶ δέδοται καὶ ἀναμένει σε. μὴ διαρραγῆναι σπουδάσῃς, χανδὸν ἑλκύσας· πίμπλαταί σου ἡ δίψα, κἂν βράδιον πίῃς, τὸ κόσμιον προσλαβοῦσα, κοσμίως καταμεριζομένου τοῦ ποτοῦ· οὐ γὰρ ἀφαιρεῖται τῷ χρόνῳ ὃ προαρπάζει ἡ ἀκρασία. »ἐν οἴνῳ δέ«, φησί, »μὴ ἀνδρίζου, πολλοὺς γὰρ ἠχρείωσεν ὁ οἶνος.«","t":"We must take special care for decorum (the myth says that Athena, whoever she was, out of concern for herself threw away the delight of the flute because of the unseemliness of her face), so as to drink with an undistorted face, not gulping it down to the full, nor, while drinking, forcing our eyes into indecency, draining it at one draught from incontinence; nor pouring it over our beard or soaking our clothes, the drink being poured in all at once, all but washing and drenching our faces in the bowls. For the gurgling, as the drink rushes violently down, drawn in with much breath as if poured into an earthen jar, the throat sounding with the torrent of swallowing, is shameful, and the sight of incontinence unseemly; and besides, heavy drinking is a harmful practice for the one who indulges in it. Do not hurry to your harm, you there. Your drink is not being snatched away; it has been given to you and waits for you. Do not strive to burst yourself by drinking greedily; your thirst is filled even if you drink more slowly, gaining decorum as the drink is taken decorously in portions; for time does not take away what incontinence snatches ahead. “Do not act the man in wine,” it says, “for wine has ruined many.”"},"clement-paedagogus/2.2.32":{"o":"»Μέθῃ δὲ μάλιστα οἱ Σκύθαι χρῶνται Κελτοί τε καὶ Ἴβηρες καὶ Θρᾷκες, πολεμικὰ ξύμπαντα ὄντα ταῦτα γένη, καὶ καλὸν καὶ εὔδαιμον ἐπιτήδευμα ἐπιτηδεύειν νενομίκασιν·« ἡμεῖς δὲ τὸ εἰρηνικὸν γένος εἰς ἀπόλαυσιν, οὐκ εἰς ὕβριν ἑστιώμενοι νηφαλίους πίνωμεν φιλοτησίας, ἵνα δὴ τῷ ὄντι οἰκείως τῷ ὀνόματι δειχθῶσιν φιλότητες. πῶς οἴεσθε πεπωκέναι τὸν κύριον, ὁπηνίκα διʼ ἡμᾶς ἄνθρωπος ἐγένετο; οὕτως ἀναισχύντως ὡς ἡμεῖς; οὐχὶ ἀστείως; οὐχὶ κοσμίως; οὐκ ἐπιλελογισμένως; εὖ γὰρ ἴστε, μετέλαβεν οἴνου καὶ αὐτός· καὶ γὰρ ἄνθρωπος καὶ αὐτός· καὶ εὐλόγησέν γε τὸν οἶνον, εἰπών· »λάβετε, πίετε· τοῦτό μού ἐστιν τὸ αἷμα·« αἷμα τῆς ἀμπέλου τὸν λόγον τὸν »περὶ πολλῶν ἐκχεόμενον εἰς ἄφεσιν ἁμαρτιῶν«, εὐφροσύνης ἅγιον ἀλληγορεῖ νᾶμα. καὶ ὅτι μὲν σωφρονεῖν τὸν πίνοντα δεῖ, διʼ ὧν ἐδίδασκεν παρὰ τὰς εὐωχίας ἔδειξεν σαφῶς· οὐ γὰρ μεθύων ἐδίδασκεν. ὅτι δὲ οἶνος ἦν τὸ εὐλογηθέν, ἀπέδειξε πάλιν πρὸς τοὺς μαθητὰς λέγων· »οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ταύτης, μέχρις ἂν πίω αὐτὸ μεθʼ ὑμῶν ἐν τῇ βασιλείᾳ τοῦ πατρός μου.« ἀλλʼ ὅτι γε οἶνος ἦν τὸ πινόμενον πρὸς τοῦ κυρίου, πάλιν αὐτὸς περὶ ἑαυτοῦ λέγει τὴν Ἰουδαίων ἐπονειδίζων σκληροκαρδίαν· »ἦλθεν γάρ«, φησίν, »ὁ υἱὸς τοῦ ἀνθρώπου, καὶ λέγουσιν· ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης,","t":"“The Scythians, Celts, Iberians, and Thracians, all warlike races, give themselves most to drunkenness, and think it a fine and happy practice.” But let us, the peaceful race, feasting for enjoyment and not for outrage, drink sober toasts of friendship, so that friendships may truly be shown to deserve the name. How do you think the Lord drank, when he became man for our sake? As shamelessly as we do? Not with refinement? Not decorously? Not thoughtfully? For you know well that he himself partook of wine; for he too was man. And he blessed the wine, saying: “Take, drink; this is my blood,” the blood of the vine. He speaks figuratively of the Word, “poured out for many for the forgiveness of sins,” as a holy stream of gladness. And that the one who drinks must be self-controlled, he showed clearly by what he taught at feasts; for he did not teach while drunk. That what he blessed was wine, he showed again when he said to the disciples: “I will not drink of this fruit of the vine until I drink it with you in the kingdom of my Father.” And that what the Lord drank was wine, he himself says again of himself, reproaching the hardness of heart of the Jews: “For the Son of Man came,” he says, “and they say, Behold, a glutton and a drunkard,"},"clement-paedagogus/2.2.33":{"o":"τελωνῶν φίλος.« τουτὶ μὲν ἡμῖν καὶ πρὸς τοὺς Ἐγκρατητὰς καλουμένους παραπεπαίχθω. Αἱ δὲ γυναῖκες, τὸ εὔσχημον ἐπαναιρούμεναι δῆθεν, ὡς μὴ ταῖς πλατείαις κύλιξιν διαχέουσαι τὰ χείλη περιρραγεῖς γένωνται πλατυνομένου τοῦ στόματος, στεναῖς κομιδῇ κατὰ τὸ στόμιον ἀλαβάστροις ἀσχημόνως πίνουσαι ἀνακλῶσι μὲν τὰς κεφαλάς, γυμνοῦσι δὲ τοὺς τραχήλους, οὐ κοσμίως, ἐμοὶ δοκεῖν, καὶ τὸν λάρυγγα διατείνουσαι περὶ τὴν κατάποσιν βροχθίζουσιν, οἷον ἀπογυμνούμεναι τοῖς συμπόταις ἃ δύνανται, ἐρυγάς τε ἀνδρώδεις ἐπισπώμεναι, μᾶλλον δὲ ἀνδραποδώδεις, προσεπιθρύπτονται σπαταλῶσαι· οὐδεὶς γὰρ ψόφος οἰκεῖος ἀνδρὶ λογικῷ, ἔτι δὲ μᾶλλον γυναικί, ᾗ καὶ τὸ συνειδέναι αὐτὴν ἑαυτῇ, ἥτις εἴη, μόνον αἰσχύνην φέρει. »ὀργὴ δέ«, φησίν, »μεγάλη γυνὴ μέθυσος«, οἱονεὶ χόλος θεοῦ οἰνομάχλη γυνή. διὰ τί; ὅτι »ἀσχημοσύνην αὐτῆς οὐ συγκαλύπτει«. ταχὺ γὰρ εἰς ἀταξίαν ὑποσύρεται γυνή, κἂν μόνον ἐπιδῷ τὴν προαίρεσιν εἰς ἡδονάς. καὶ οὐχὶ ἀλαβάστροις πίνειν κεκωλύκαμεν· ἀλλὰ τὸ ἐπιτηδεύειν ἐν τούτοις μόνον πίνειν ὡς ἀλαζονικὸν περικόπτομεν, τοῖς παρατυχοῦσιν ἀπροσπαθῶς χρῆσθαι συμβουλεύοντες, πόρρωθεν ἄνωθεν ὀλισθανούσας ἀνακόπτοντες αὐταῖς τὰς ὀρέξεις. ἡ δʼ οὖν πρὸς ἐρυγὴν ἀναπλωτάζουσα τοῦ ἀέρος ἔφελξις ἡσυχῇ παραπεμπτέα. κατʼ οὐδένα δὲ τρόπον ταῖς γυναιξὶν ἐπιτρεπτέον παραγυμνούσας τι τοῦ σώματος καταφαίνεσθαι, μὴ σφαλεῖεν ἄμφω, οἳ μὲν ἐρεθιζόμενοι κατασκοπεῖν, αἳ δὲ τῶν ἀνδρῶν ἐφʼ ἑαυτὰς ἐπισπώμεναι τὰς ὄψεις. ἀεὶ δὲ ὡς παρόντος τοῦ κυρίου κοσμίως ἀναστρεπτέον ἡμῖν, μή πῃ ἄρα καὶ ἡμῖν ὡς Κορινθίοις ὁ ἀπόστολος χαλεπήνας εἴπῃ· »συνερχομένων ὑμῶν οὐκ ἔστι κυριακὸν δεῖπνον φαγεῖν.«","t":"a friend of tax collectors.” Let this be said by us in passing against the so-called Encratites. Women, affecting decorum, so as not to split their lips by spreading them on wide cups and widening their mouths, drink indecently from alabaster vessels with very narrow mouths, throwing back their heads and baring their necks, not decorously, it seems to me; and stretching the throat as they swallow, they gulp, as if exposing to their fellow drinkers whatever they can; and, bringing up manly belches, or rather slavish ones, they give themselves airs in their wantonness. No noise is proper to a rational man, still less to a woman, for whom even the consciousness of what she is brings shame. “A drunken woman,” it says, “is great wrath,” as if a woman mad for wine were the anger of God. Why? Because “she does not cover her shame.” For a woman is quickly drawn into disorder if she but gives her will over to pleasures. We have not forbidden drinking from alabaster vessels; but we cut off the pretension of drinking only from these, advising them to use without attachment whatever comes to hand, checking their appetites from afar before they slip. The drawing in of air that bursts out in a belch should be let out quietly. In no way should women be allowed to show themselves with any part of the body uncovered, lest both fall: the men, provoked to gaze, and the women, drawing the men's eyes to themselves. We must always behave decorously, as if the Lord were present, lest the apostle be angry with us too, as with the Corinthians, and say: “When you come together it is not to eat the Lord's supper.”"},"clement-paedagogus/2.2.34":{"o":"Ἐμοὶ δοκεῖ ὁ ἀκέφαλος πρὸς τῶν μαθηματικῶν καλούμενος ὁ πρὸ τοῦ ἀστέρος τοῦ † πλανωμένου καταριθμούμενος συνιζηκυίας τῆς κεφαλῆς εἰς τὸ στῆθος τοὺς ὀψοφάγους καὶ ἡδονικοὺς καὶ τοὺς ἑτοίμους εἰς μέθην αἰνίττεσθαι. καὶ γὰρ οὖν κἀν τούτοις τὸ λογιστικὸν ἵδρυται οὐκ ἐν τῇ κεφαλῇ, ἀλλʼ ἐν τοῖς ἐντοσθιδίοις, πάθεσιν ἐπιθυμίᾳ τε καὶ θυμῷ δεδουλωμένον. ὥστε ὅτῳ τρόπῳ Ἐλπήνωρ »ἀστραγάλων ἐάγη« καταπεσὼν ὑπὸ μέθης, οὕτω τούτων ὁ ἐγκέφαλος ἄνωθεν ἰλιγγιάσας ὑπὸ μέθης ἐπὶ τὸ ἧπαρ καὶ τὴν καρδίαν, τουτέστιν ἐπὶ τὴν φιληδονίαν καὶ τὸν θυμόν, καταπίπτει πτῶμα μεῖζον ἤ φασι ποιητῶν παῖδες πρὸς τοῦ Διὸς τὸν Ἥφαιστον οὐρανόθεν ἐρρίφθαι χαμαί. »πόνος δὲ ἀγρυπνίας«, φησί, »καὶ χολέρα καὶ στρόφος μετὰ ἀνδρὸς ἀπλήστου.« διὰ τοῦτό τοι καὶ ἡ τοῦ Νῶε παροινία ἀνάγραπτος γεγένηται, ἵνα ὡς ὅτι μάλιστα τὴν μέθην φυλαττώμεθα, ἐμφανῆ καὶ ἔγγραπτον τὴν εἰκόνα τοῦ παραπτώματος ἔχοντες, διʼ ἣν οἱ σκεπάσαντες τὴν ἀσχημοσύνην τῆς μέθης εὐλογοῦνται παρὰ κυρίῳ. συντομώτατα τοίνυν ἐμπεριλαβοῦσα ἡ γραφὴ ἅπαντα ἐν ἑνὶ λόγῳ εἴρηκεν· »τὸ ἱκανὸν ἀνθρώπῳ πεπαιδευμένῳ οἶνος, καὶ ἐπὶ τῆς κοίτης αὐτοῦ ἀναπαύσεται.«","t":"It seems to me that the one called “headless” by the astrologers, counted before the planet †, with its head sunk into its breast, hints at gourmands, pleasure-lovers, and those ready for drunkenness. For in these too the reasoning part is seated not in the head but in the entrails, enslaved to the passions, desire and anger. So, just as Elpenor, falling from drunkenness, “broke his neck,” so their brain, dizzy with drunkenness, falls from above onto the liver and the heart, that is, onto love of pleasure and anger, a greater fall than the one the sons of the poets say Hephaestus was thrown down from heaven to the ground by Zeus. “Distress of sleeplessness,” it says, “and cholera and colic are with the insatiable man.” That is why Noah's drunkenness was written down, so that we might guard as much as possible against drunkenness, having a clear and written image of the fall, because of which those who covered the shame of drunkenness were blessed by the Lord. Most briefly, then, Scripture has summed up everything in one saying: “Wine enough for a well-instructed man; and he will rest on his bed.”"},"clement-paedagogus/2.3.35":{"o":"Ἐκπωμάτων τοίνυν ἀργυρίου καὶ χρυσίου πεποιημένων λιθοκολλήτων τε ἄλλων ἄθετος ἡ χρῆσις, ὄψεως ἀπάτη μόνον· εἴτε γὰρ αὐτοῖς ἐγχέαι τις θερμοῦ κράματος, διαπυρουμένων τῶν σκευῶν ἐπώδυνος ἡ λῆψις, εἴτε αὖ ψυχρὸν πάλιν ἐγχέαι, μεταδίδωσι τῆς ποιότητος ἡ ὕλη λυμαινομένη τὸ κρᾶμα καὶ ἔστιν ἐπιβλαβὴς ἡ πόσις ἡ πλουσία. ἐρρέτων τοίνυν Θηρίκλειοί τινες κύλικες καὶ Ἀντιγονίδες κάνθαροί τε καὶ λαβρώνιοι καὶ λεπασταὶ καὶ τῶν ἐκπωμάτων εἴδη τὰ μυρία ψυκτῆρές τε ἐπὶ τούτοις καὶ οἰνοχόαι· »χρυσός τε γὰρ ἁπαξαπλῶς καὶ ἄργυρος ἰδίᾳ τε καὶ δημοσίᾳ ἐστὶν ἐπίφθονον κτῆμα« τὴν χρείαν ὑπερβεβηκὸς κτήσασθαί τε σπάνιον καὶ τηρῆσαι δύσκολον καὶ οὐκ ἐπιτήδειον χρήσασθαι. ναὶ μὴν καὶ τορευτῶν περίεργος ἐφʼ ὑέλῳ κενοδοξία εἰς θραῦσιν διὰ τέχνης ἑτοιμοτέρᾳ δεδιέναι τε ἅμα καὶ πίνειν διδάσκουσα περιοριστέα τῆς εὐνομίας ἡμῶν· κλιντῆρες δὲ ἀργυροῖ καὶ λεκάναι καὶ ὀξύβαφα καὶ πινακίσκοι καὶ τρύβλια, πρὸς ἐπὶ τούτοις σκεύη ἀργυρᾶ τε καὶ χρυσᾶ, τὰ μὲν εἰς διακονίαν τροφῆς, τὰ δὲ καὶ εἰς ἄλλας τινάς, ἃς αἰσχύνομαι καὶ λέγειν, χρείας, κέδρου τε εὐκεάτοιο καὶ θύου καὶ ἐβένου καὶ ἐλέφαντος τρίποδες ἠσκημένοι κλῖναί τε ἀργυρόποδες καὶ ἐλεφαντοκόλλητοι χρυσόστικτοί τε καὶ χελώνης πεποικιλμέναι κύτει κλισιάδες στρωμναί τε ἁλουργεῖς καὶ ἄλλων χρωμάτων δυσπορίστων, ἀπειροκάλου τρυφῆς τεκμήρια, φθόνου καὶ βλακείας ἐπίβουλα πλεονεκτήματα, παραπεμπτέα ἅπαντα, οὐδʼ ἡντινοῦν ἀξιόλογον ἔχοντα σπουδήν. »ὁ γὰρ καιρὸς συνεσταλμένος ἐστίν«, ὥς φησιν ὁ ἀπόστολος.","t":"The use of cups made of silver and gold, and of others set with stones, is to be rejected, a mere deception of the eye. For if one pours a warm mixture into them, the vessels get hot and are painful to hold; and if one pours in a cold one, the material imparts its quality, spoiling the mixture, and the rich drink is harmful. Away, then, with Thericlean cups and Antigonids, canthari and labronii and lepastae, and countless kinds of drinking vessels, and wine coolers and wine jugs besides. “For gold and silver, in a word, both privately and publicly, are an envied possession,” exceeding need, rare to acquire, hard to keep, and unsuitable for use. And the elaborate vanity of engravers on glass, more ready to break because of the art, teaching us to fear and to drink at the same time, must be banished from our good order. Silver couches and basins, saucers, plates, and dishes, and besides silver and gold vessels, some for serving food, others for other uses which I am ashamed even to name; tripods worked of “well-split cedar,” citron wood, ebony, and ivory; couches with silver feet and inlaid with ivory, folding doors studded with gold and adorned with tortoise shell; purple coverlets and others of hard-to-get colors, proofs of tasteless luxury, treacherous advantages of envy and effeminacy: all these must be dismissed, having no worth worthy of pursuit. “For the time has been shortened,” as the apostle says."},"clement-paedagogus/2.3.36":{"o":"* * τοῦτο ὑπολείπεται μὴ γελοίως σχηματισθῆναι, καθάπερ ἐν ταῖς πομπαῖς ὁρῶνταί τινες ἔξωθεν κεχρισμέναι καταπληκτικῶς εἰς σεμνότητα, τὰ ἔνδον ἄθλιοι. τοῦτο δὴ διασαφῶν ἀκριβέστερον ἐπήγαγεν· »λοιπόν ἐστιν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν καὶ οἱ ἀγοράζοντες ὡς μὴ κατέχοντες.« εἰ δὲ ἐπὶ γάμου ταῦτα, ἐφʼ οὗ φησιν ὁ θεὸς »πληθύνεσθε«, πῶς οἴεσθε τὴν ἀπειροκαλίαν ἐξ αὐθεντείας κυριακῆς ἐξοριστέαν; διὰ τοῦτο καὶ »πώλησόν σου τὰ ὑπάρχοντα«, λέγει κύριος, »καὶ πτωχοῖς δός, καὶ δεῦρο ἀκολούθει μοι·« ἕπου τῷ θεῷ γυμνὸς ἀλαζονείας, γυμνὸς ἐπικήρου πομπῆς, τὸ σόν, τὸ ἀγαθὸν τὸ ἀναφαίρετον μόνον, τὴν εἰς τὸν θεὸν πίστιν, τὴν εἰς τὸν παθόντα ὁμολογίαν, τὴν εἰς ἀνθρώπους εὐεργεσίαν κεκτημένος, κτῆμα τιμαλφέστατον. ἐγὼ δὲ καὶ Πλάτωνα ἀποδέχομαι ἄντικρυς νομοθετοῦντα, »ὡς οὔτε ἀργυροῦν δεῖ πλοῦτον οὔτε χρυσοῦν« [ἀσκεῖν] ἔχειν, ἀλλὰ μηδὲ σκεῦος ἀχρεῖον, ὃ μὴ μετὰ τῆς ἀναγκαίας χρήσεως καὶ μέτριόν ἐστιν, ὡς εἰς πολλὰ τὸ αὐτὸ εὔθετον εἴη, καθαιροῖτο δὲ ἡ πολυκτημοσύνη. παγκάλως γοῦν ἡ θεία που λέγει γραφή, πρὸς τοὺς φιλαύτους καὶ ἀλαζόνας ἀποτεινομένη· »ποῦ εἰσιν οἱ ἄρχοντες τῶν ἐθνῶν καὶ οἱ κυριεύοντες τῶν θηρίων τῶν ἐπὶ τῆς γῆς, οἱ ἐν τοῖς ὀρνέοις τοῦ οὐρανοῦ ἐμπαίζοντες, οἱ τὸ ἀργύριον θησαυρίζοντες καὶ τὸ χρυσίον, ᾧ ἐπεποίθεισαν ἄνθρωποι, καὶ οὐκ ἔστι τέλος τῆς κτήσεως αὐτῶν, οἱ τὸ ἀργύριόν τε καὶ τὸ χρυσίον τεκταίνοντες καὶ μεριμνῶντες;","t":"… it remains that we not be made ridiculous, as some are seen in processions, outwardly made up to look impressively solemn, but wretched within. Making this more precise, he adds: “From now on let those who have wives be as though they had none, and those who buy as though they had no possessions.” If this is said of marriage, of which God says, “Multiply,” how much more, do you think, must tastelessness be banished by the Lord's authority? That is why the Lord says, “Sell your possessions and give to the poor, and come, follow me.” Follow God stripped of pretension, stripped of perishable pomp, possessing what is yours, the only good that cannot be taken away: faith in God, confession of him who suffered, and kindness toward human beings, the most precious possession. I also accept Plato, who legislates plainly “that one should not have wealth of silver or gold,” nor any useless vessel that is not moderate and suited to necessary use, so that the same thing may serve for many purposes, and the acquisition of many possessions be removed. Very beautifully the divine Scripture says somewhere, addressing the self-loving and pretentious: “Where are the rulers of the nations, and those who lord it over the beasts of the earth, who sport with the birds of the air, who hoard silver and gold, in which men trusted, and there is no end of their getting; who work silver and gold and are anxious?"},"clement-paedagogus/2.3.37":{"o":"οὐκ ἔστιν ἐξεύρεσις τῶν ἔργων αὐτῶν· ἠφανίσθησαν καὶ εἰς Ἅιδου κατέβησαν.« οὗτος τῆς ἀπειροκαλίας ὁ μισθός. εἰ γάρ τοι γεωργοῦσιν ἡμῖν δικέλλης ἐστὶν χρεία καὶ ἀρότρου, μάκελλαν δʼ οὐκ ἄν τις ἀργυρᾶν οὐδὲ ἄμην χρυσῆν χαλκεύοι, τῷ δὲ εὐεργῷ τῆς ὕλης, οὐ τῷ πλουσίῳ, εἰς γεηπονίαν συγχρώμεθα, τί κωλύει καὶ περὶ τὰ σκεύη τὰ ἐνοικίδια τὴν αὐτὴν ἔχειν διάνοιαν τοὺς τοῦ ὁμοίου θεωρητικούς; ὧν μέτρον ἡ χρεία, μὴ ἡ πολυτέλεια γινέσθω. τί γάρ; εἰπέ μοι· τὸ μαχαίριον τὸ ἐπιτραπέζιον, ἢν μὴ ἀργυρόηλον ᾖ ἢ ἐξ ἐλέφαντος πεποιημένον τὴν λαβήν, οὐ τέμνει; ἢ ἐπὶ τὴν μοῖραν τοῦ κρέως Ἰνδικὸν σίδηρον χαλκευτέον, καθάπερ συμμαχικόν τι παρακαλοῦντας; τί δέ; εἰ κεραμεοῦν εἴη τὸ χερνίβιον, οὐ δέξεται τὸ ἀπόνιμμα τῆς χειρός; οὐδὲ ὁ ποδονιπτὴρ τὸ ἀπόνιμμα τοῦ ποδός; ἀναξιοπαθήσει δὲ ἄρα καὶ ἡ τράπεζα ἡ ἐξ ἐλέφαντος τοὺς πόδας ἐσκευασμένη ὀβολιαῖον ἄρτον βαστάσασα, οὐδὲ μὴν ὁ λύχνος διακονήσει τὸ φῶς, ὅτι κεραμέως, οὐ χρυσοχόου ἔργον ἐστίν. ἐγὼ δέ φημι καὶ τοῦ σκίμποδος οὐδὲν κακίω παρεχομένου κατάκλισιν τῆς ἐλεφαντίνης κλίνης, τῆς δὲ σισύρας ἱκανωτάτης οὔσης ὑπεστρῶσθαι, ὥστε μὴ δεῖσθαι πορφυρίδων ἢ φοινικίδων, κατεγνῶσθαι ὅμως τῆς εὐτελείας διʼ ἀβελτερίαν ἀρχεκάκου τρυφῆς.","t":"There is no finding out of their works; they have vanished and gone down to Hades.” This is the reward of tastelessness. For if in farming we need a mattock and a plow, no one would forge a silver pickaxe or a golden sickle, but we use for tillage the workable material, not the costly; what prevents those who can see the likeness from having the same mind about household vessels? Let need, not costliness, be their measure. What? Tell me: does the table knife not cut unless it has silver studs or an ivory handle? Or must we forge Indian steel for a portion of meat, as if calling in an ally? What then? If the washbasin is earthenware, will it not receive the water from washing the hands? Or the foot-basin the water from the feet? Will the table with feet made of ivory be indignant at carrying a penny loaf? Nor will the lamp give its light because it is the work of a potter, not of a goldsmith? I say that the pallet gives no worse rest than the ivory couch, and that the goatskin rug is quite sufficient as a covering, so that there is no need of purple or scarlet coverlets; yet frugality is condemned through the folly of luxury, the author of evils."},"clement-paedagogus/2.3.38":{"o":"Τίς ἡ τοσαύτη πλάνη, τίς ἡ δοξοκαλία, ὁρᾶτε. ὁ κύριος τρυβλίῳ ἐπωψᾶτο εὐτελεῖ καὶ κατέκλινεν τοὺς μαθητὰς ἐπὶ τῆς πόας χαμαὶ καὶ τοὺς πόδας ἔνιπτεν αὐτῶν σαβάνῳ περιζωσάμενος, ὁ ἄτυφος θεὸς καὶ κύριος τῶν ὅλων, οὐκ ἀργυροῦν δὴ ποδονιπτῆρα περιφέρων ἀπʼ οὐρανοῦ. καὶ τὴν Σαμαρῖτιν ᾔτει πιεῖν σκεύει κεραμεῷ τοῦ φρέατος ἀνιμῶσαν, οὐκ ἐπιζητῶν τὸ βασιλικὸν χρυσίον, σβεννύναι δὲ τὸ δίψος εὐκόλως διδάσκων· σκοπὸν γὰρ τὴν χρείαν ἐτίθετο, οὐ τὴν ἀπειραγαθίαν. ἤσθιεν δὲ καὶ ἔπινεν παρὰ τὰς εὐωχίας, οὐ γῆς ἐξορύττων μέταλλα, οὐδὲ ἀργύρου καὶ χρυσοῦ, τοῦτʼ ἔστιν ἰοῦ, προσόζουσιν σκευαρίοις χρώμενος, οἷον ἀναπνεῖ τῆς τετυφωμένης ὕλης [ὁ ἰός]. καθόλου γὰρ καὶ τὰς τροφὰς καὶ τὰς ἐσθῆτας καὶ τὰ σκεύη καὶ τἄλλα πάντα τὰ κατὰ τὸν οἶκον συλλήβδην λέγω ἀκόλουθα εἶναι ταῖς ἐνστάσεσιν τοῦ Χριστιανοῦ δεῖ, κατὰ τὸ πρόσφορον οἰκειούμενα τῷ προσώπῳ, τῇ ἡλικίᾳ, τῇ ἐπιτηδεύσει, τῷ καιρῷ. ἑνὸς γὰρ ὄντας θεράποντας θεοῦ χρὴ καὶ τὰ κτήματα καὶ τὰ ἐπʼ αὐτοῖς ἔπιπλα ἑνὸς ἐπιδείκνυσθαι σύμβολα βίου καλοῦ, καὶ τὸν καθʼ ἕνα τῶν ἀνθρώπων ἀδιακρίτῳ πίστει, τῇ μονοπροσώπῳ ταύτῃ ἐνστάσει, τὰ ἐξῆς ἀκόλουθα καὶ σύμφωνα τῇ διαθέσει τῇ μιᾷ φαίνεσθαι ποιοῦντα. ἃ δὲ καὶ κτώμεθα μὴ χαλεπῶς καὶ χρώμενοι εὐκόλως ἐπαινοῦμεν καὶ φυλάττομεν ῥᾳδίως καὶ κοινωνοῦμεν εὐκόλως αὐτῶν, ἀμείνω. ἀμείνω δὴ τὰ χρήσιμα, βελτίω δὲ δήπουθεν τὰ εὐτελέστερα τῶν πλουσίων.","t":"See how great this error is, how great the love of display. The Lord ate from a cheap bowl, made his disciples recline on the grass on the ground, and washed their feet, girded with a towel, the unpretentious God and Lord of all, not bringing a silver foot-basin down from heaven. He asked the Samaritan woman for a drink as she drew it up from the well in an earthenware vessel, not seeking royal gold, but teaching us to quench thirst simply; for he set need as his aim, not ignorant display. He ate and drank at feasts, not digging up metals from the earth, nor using vessels of silver and gold, that is, reeking of rust, such as [the rust] the pretentious material gives off. In general, food, clothing, vessels, and everything else in the house, in a word, must be in keeping with the Christian's way of life, suited appropriately to the person, the age, the occupation, and the occasion. For being servants of one God, our possessions and the furnishings with them must show the tokens of one good life, and each person, by undivided faith, this single-minded way of life, must make what follows appear consistent and in harmony with the one disposition. What we acquire without difficulty, use easily, praise, keep readily, and share easily, is better. Useful things are better, and cheaper things surely better than costly ones."},"clement-paedagogus/2.3.39":{"o":"τὸ δὲ ὅλον ὁ πλοῦτος οὐκ ὀρθῶς κυβερνώμενος ἀκρόπολίς ἐστι κακίας, περὶ ὃν ὀφθαλμιῶντες οἱ πολλοὶ οὐκ ἄν ποτε εἰς τὴν βασιλείαν παρεισέλθοιεν τῶν οὐρανῶν, νοσοῦντες μὲν περὶ τὰ κοσμικά, ὑπερηφάνως δὲ ζῶντες διὰ τὰς τρυφάς. χρὴ δὲ προειληφέναι τοὺς ἐπὶ σωτηρίᾳ σπεύδοντας ὡς ἄρα χρήσεως μὲν ἕνεκεν ἡ πᾶσα ἡμῖν κτίσις, αὐταρκείας δὲ χάριν ἡ κτῆσις, ἣν καὶ ἐξ ὀλίγων ἄν τις περιποιήσαιτο. μάταιοι γὰρ οἱ διʼ ἀπληστίαν ἐπʼ αὐτοῖς χαίροντες κειμηλίοις· »ὁ δὲ συνάγων τοὺς μισθούς«, φησίν, »συνήγαγεν εἰς δεσμὸν τετρυπημένον.« οὗτός ἐστιν ὁ συνάγων καὶ ἀποκλείων τὸν σπόρον καὶ ἐλαττούμενος, ὁ μηδενὶ μεταδιδούς. χλεύη δὲ καὶ γέλως πλατὺς οὐροδόχας ἀργυρᾶς καὶ ἀμίδας ὑελᾶς ἐπιφέρεσθαι τοὺς ἄνδρας, καθάπερ ἐπάγονται τοὺς συμβούλους τοὺς ἑαυτῶν, καὶ τὰς πλουτούσας ταύτας ἀλόγως γυναῖκας χρυσοῦ ποιεῖσθαι τῶν ἐκκρίσεων τὰ ἐκδοχεῖα, ὡς μηδὲ ἀποτρίψασθαι ἐξὸν ταῖς πλουσίας μὴ τετυφωμένως· ηὐξάμην δʼ ἂν αὐτοῖς παρʼ ὅλον τὸν βίον σκυβάλων ἄξιον κρίνεσθαι τὸ χρυσίον. νυνὶ δὲ ἡ ἀκρόπολις τῆς κακίας ἡ φιλαργυρία εὕρηται, ἣν ὁ ἀπόστολος ῥίζαν ἁπάντων εἶναι τῶν κακῶν φησίν, »ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς«. πλοῦτος δὲ ἄριστος ἡ τῶν ἐπιθυμιῶν πενία καὶ ἡ μεγαλοφροσύνη ἡ ἀληθής, οὐ τὸ ἐπὶ πλούτῳ μεγαλοφρονεῖν, τούτου δὲ καταφρονεῖν· τὸ δὲ ἐπὶ τοῖς σκεύεσι μεγαλαυχεῖν αἰσχρὸν κομιδῇ· οὐ γὰρ σπουδάζειν ἔτι περὶ τούτων πάνυ δίκαιον, ἃ καὶ ἐξ ἀγορᾶς τῷ βουλομένῳ ἔξεστιν ὠνήσασθαι, σοφία δὲ οὐκ ὠνητὴ νομίσματι γηΐνῳ οὐδʼ ἐν ἀγορᾷ, ἀλλʼ ἐν οὐρανῷ πιπράσκεται καὶ πιπράσκεται νομίσματι δικαίῳ, τῷ λόγῳ τῷ ἀφθάρτῳ, τῷ βασιλικῷ χρυσίῳ.","t":"In general, wealth that is not rightly steered is a citadel of vice; eyeing it covetously, the many would never enter the kingdom of heaven, sick as they are about worldly things and living arrogantly because of their luxuries. Those who hasten to salvation must understand beforehand that all creation is ours for use, and possession for the sake of self-sufficiency, which one could obtain even from a few things. Vain are those who, from insatiability, rejoice in their treasures: “He who gathers wages,” it says, “has gathered into a bag with holes.” This is the one who gathers and shuts up the grain and becomes poorer, who shares with no one. It is a mockery and a broad laugh that men should have silver urinals and glass chamber pots brought to them, as they bring in their counselors, and that these foolishly rich women should make the receptacles of their excrement of gold, so that, being rich, they cannot even relieve themselves without pretension. I would have wished that throughout their whole life they judged gold worthy of dung. As it is, love of money has been found to be the citadel of vice, which the apostle says is the root of all evils, “by craving which some have wandered from the faith and pierced themselves with many sorrows.” The best wealth is poverty of desires, and true greatness of mind is not to be proud of wealth but to despise it. To boast of vessels is quite shameful; for it is not right to be eager any longer about things anyone who wishes can buy in the market. But wisdom is not bought with earthly coin nor in the market; it is sold in heaven, and sold for true coin, the incorruptible Word, the royal gold."},"clement-paedagogus/2.4.40":{"o":"Ἀπέστω δὲ ἡμῖν τῆς λογικῆς εὐωχίας ὁ κῶμος, ἀλλὰ καὶ αἱ παννυχίδες αἱ μάταιοι ἐπὶ παροινίᾳ κομῶσαι· ὃ μὲν γάρ ἐστι μεθυστικὸς [αὐλός] ἄλυς, ἐρωτικῆς σχεδιαστὴς ἀδημονίας, ὁ κῶμος· ἔρως δὲ καὶ μέθη, τὰ ἀλόγιστα πάθη, μακρὰν ἀπῴκισται τοῦ ἡμεδαποῦ χοροῦ· σύγκωμος δὲ παροινία τίς ἐστιν ἡ παννυχὶς [δὲ] ἐπὶ πότῳ, μέθης ἐκκλητικὴ καὶ συνουσίας ἐρεθιστική, τόλμα αἰσχροποιός. οἱ δὲ ἐν αὐλοῖς καὶ ψαλτηρίοις καὶ χοροῖς καὶ ὀρχήμασιν καὶ κροτάλοις Αἰγυπτίων καὶ τοιαύταις ῥᾳθυμίαις σάλοι ἄτακτοι καὶ ἀπρεπεῖς καὶ ἀπαίδευτοι κομιδῇ γίγνοιντο ἂν κυμβάλοις καὶ τυμπάνοις ἐξηχούμενοι καὶ τοῖς τῆς ἀπάτης ὀργάνοις περιψοφούμενοι· ἀτεχνῶς γὰρ, ὡς ἐμοὶ δοκεῖ, θέατρον μέθης τὸ τοιοῦτον γίνεται συμπόσιον. »ἀποθεμένους γὰρ ἡμᾶς τὰ ἔργα τοῦ σκότους ἐνδύσασθαι τὰ ὅπλα τοῦ φωτὸς« ἀξιοῖ ὁ ἀπόστολος, »ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατοῦντας, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις« σχολάζοντας.","t":"Let revelry be kept far from our rational feasting, and also the foolish all-night parties that pride themselves on drunkenness. For revelry is a drunken restlessness, the improviser of erotic distress; and love and drunkenness, irrational passions, are banished far from our chorus. The all-night party over drink is a kind of revel-drunkenness, calling forth drunkenness and exciting intercourse, a daring that does shameful things. Those who are stirred by flutes and harps, choruses and dances, Egyptian castanets and such idle amusements would become quite disorderly, indecent, and uneducated, beaten upon by cymbals and drums and surrounded by the noise of the instruments of deceit. For simply, it seems to me, such a banquet becomes a theater of drunkenness. The apostle asks that “we put off the works of darkness and put on the armor of light, walking decently as in the day, not in revels and drunkenness, not in debauchery and licentiousness.”"},"clement-paedagogus/2.4.41":{"o":"Σῦριγξ μὲν οὖν ποιμέσιν ἀπονενεμήσθω, αὐλὸς δὲ ἀνθρώποις δεισιδαίμοσιν εἰς εἰδωλολατρείας σπεύδουσιν. καὶ γὰρ ὡς ἀληθῶς ἀποπεμπτέα τὰ ὄργανα ταῦτα νηφαλίου συμποσίου, θηρίοις μᾶλλον ἢ ἀνθρώποις κατάλληλα καὶ ἀνθρώπων τοῖς ἀλογωτέροις. τὰς μὲν γὰρ ἐλάφους ταῖς σύριγξι κηλεῖσθαι παρειλήφαμεν καὶ ἐπὶ τὰς ποδάγρας πρὸς τῶν κυνηγῶν θηρευομένας ἄγεσθαι τῷ μέλει, ταῖς δὲ ἵπποις μιγνυμέναις οἷον ὑμέναιος ἐπαυλεῖται νόμος αὐλῳδίας· ἱππόθορον τοῦτον κεκλήκασιν οἱ μουσικοί. πᾶσαν δὲ ἁπαξαπλῶς ἀνελεύθερον ὄψιν τε καὶ ἀκοὴν καὶ συνελόντι φάναι αἴσθησιν ἀκρασίας αἰσχράν, τὴν ὡς ἀληθῶς ἀναισθησίαν, ἐκκοπτέον εὖ μάλα, τὴν ἐν ὄμμασιν καὶ ἐν ὠσὶν γαργαλίζουσαν καὶ ἀποθηλύνουσαν ἡδονὴν εὐλαβουμένους· μελῶν γάρ τοι κατεαγότων καὶ ῥυθμῶν γοερῶν τῆς μούσης τῆς Καρικῆς αἱ ποικίλαι φαρμακεῖαι διαφθείρουσιν τοὺς τρόπους ἀκολάστῳ καὶ κακοτέχνῳ μουσικῇ εἰς πάθος ὑποσύρουσαι. τοῦ κώμου τούτου τὴν λειτουργίαν τὴν θεϊκὴν διαχωρίζον ψάλλει τὸ πνεῦμα »αἰνεῖτε αὐτὸν ἐν ἤχῳ σάλπιγγος«, καὶ γὰρ ἐν ἤχῳ σάλπιγγος ἀναστήσει τοὺς νεκρούς· »αἰνεῖτε αὐτὸν ἐν ψαλτηρίῳ«, ὅτι ἡ γλῶττα τὸ ψαλτήριον κυρίου· »καὶ ἐν κιθάρᾳ αἰνεῖτε αὐτόν«, κιθάρα νοείσθω τὸ στόμα, οἱονεὶ πλήκτρῳ κρουόμενον τῷ πνεύματι· »ἐν τυμπάνῳ καὶ χορῷ αἰνεῖτε αὐτόν«, τὴν ἐκκλησίαν λέγει τὴν μελετήσασαν τῆς σαρκὸς τὴν ἀνάστασιν ἐν ἠχοῦντι τῷ δέρματι· »ἐν χορδαῖς καὶ ὀργάνῳ αἰνεῖτε αὐτόν«, ὄργανον τὸ σῶμα λέγει τὸ ἡμέτερον καὶ χορδὰς τὰ νεῦρα αὐτοῦ, διʼ ὧν ἐναρμόνιον εἴληφε τὴν τάσιν, καὶ κρουόμενον τῷ πνεύματι τοὺς φθόγγους ἀποδίδωσι τοὺς ἀνθρωπίνους· »αἰνεῖτε αὐτὸν ἐν κυμβάλοις ἀλαλαγμοῦ«, κύμβαλον τοῦ στόματος","t":"Let the panpipe be left to shepherds, and the flute to superstitious people hurrying to idolatry. For truly these instruments are to be banished from a sober banquet, being more suited to beasts than to human beings, and to the more irrational of human beings. We have learned that deer are charmed by panpipes and, hunted, are led by the tune into the hunters' snares; and when mares are mated, a sort of wedding song is played on the flute; musicians call it the “horse-mounting” tune. In a word, we must cut out every illiberal sight and sound, and, to put it briefly, every shameful sensation of incontinence, which is truly insensibility, guarding against the pleasure that tickles the eyes and ears and makes them effeminate. For the various enchantments of broken melodies and mournful rhythms of the Carian muse corrupt character, drawing it down into passion by licentious and mischievous music. Separating the divine service from this revelry, the Spirit sings: “Praise him with the sound of the trumpet,” for with the sound of the trumpet he will raise the dead; “praise him with the psaltery,” for the tongue is the Lord's psaltery; “and with the harp praise him”: let the harp be understood as the mouth, struck by the Spirit as by a plectrum; “praise him with timbrel and dance”: he means the church, meditating on the resurrection of the flesh in the resounding skin; “praise him with strings and organ”: he calls our body an organ, and its sinews strings, from which it has received its harmonious tension, and when struck by the Spirit it gives forth human sounds; “praise him with loud cymbals”: he calls the tongue the cymbal of the mouth,"},"clement-paedagogus/2.4.42":{"o":"τὴν γλῶτταν λέγει, ἣ τοῖς κρουομένοις ἐπηχεῖ χείλεσιν. διὰ τοῦτο ἐπεφώνησεν τῇ ἀνθρωπότητι »πᾶσα πνοὴ αἰνεσάτω τὸν κύριον«, ὅτι πᾶσαν, ἣν ἐποίησεν, ἐπεσκέψατο πνοήν. εἰρηνικὸν γὰρ ὡς ἀληθῶς ὄργανον ὁ ἄνθρωπός ἐστιν, τὰ δʼ ἄλλα ἢν πολυπραγμονῇ τις, ὄργανα εὑρήσει πολεμικά, ἢ τὰς ἐπιθυμίας ἐκφλέγοντα ἢ τοὺς ἔρωτας ἐκκαίοντα ἢ ἐξαγριαίνοντα τοὺς θυμούς. χρῶνται γοῦν παρὰ τοὺς πολέμους αὐτῶν Τυρρηνοὶ μὲν τῇ σάλπιγγι, σύριγγι δὲ Ἀρκάδες, Σικελοὶ δὲ πηκτίσιν καὶ Κρῆτες λύρᾳ καὶ Λακεδαιμόνιοι αὐλῷ καὶ κέρατι Θρᾷκες καὶ Αἰγύπτιοι τυμπάνῳ καὶ Ἄραβες κυμβάλῳ· ἑνὶ δὲ ἄρα ὀργάνῳ, τῷ λόγῳ μόνῳ τῷ εἰρηνικῷ, ἡμεῖς κεχρήμεθα, ᾧ γεραίρομεν τὸν θεόν, οὐκέτι τῷ ψαλτηρίῳ τῷ παλαιῷ καὶ τῇ σάλπιγγι καὶ τυμπάνῳ καὶ αὐλῷ, οἷς ἔθος ἦν τοὺς ἐν πολέμῳ ἀσκητὰς καὶ τοῦ θείου καταπεφρονηκότας φόβου ἀνὰ τὰς πανηγύρεις [χορδαῖς] συγχρῆσθαι, ὡς δὴ τὸ ἔκλυτον αὐτῶν τοῦ φρονήματος διὰ τῶν τοιούτων ἐπανίστασθαι ῥυθμῶν.","t":"which echoes when the lips are struck. That is why he called out to humanity, “Let everything that has breath praise the Lord,” because he has cared for every breath he made. For the human being is truly a peaceful instrument; while if one looks into the others, one will find them instruments of war, inflaming desires, kindling loves, or enraging anger. In their wars the Etruscans use the trumpet, the Arcadians the panpipe, the Sicilians the harp, the Cretans the lyre, the Spartans the flute, the Thracians the horn, the Egyptians the drum, and the Arabs the cymbal. But we use one instrument, the peaceful Word alone, with which we honor God; no longer the old psaltery and trumpet and drum and flute, which those trained for war and those who despise the fear of God were accustomed to use at their festivals, so that the slackness of their spirit might be roused by such rhythms."},"clement-paedagogus/2.4.43":{"o":"Ἔστω δὲ ἡμῶν ἡ παρὰ πότον φιλοφροσύνη διττὴ κατὰ τὸν νόμον· εἰ γὰρ »ἀγαπήσεις κύριον τὸν θεόν σου«, ἔπειτα »τὸν πλησίον σου«, προτέρα μὲν ἡ εἰς θεὸν διʼ εὐχαριστίας καὶ ψαλμῳδίας γενέσθω φιλοφροσύνη, δευτέρα δὲ εἰς τὸν πλησίον διὰ τῆς ὁμιλίας τῆς σεμνῆς· »ὁ γὰρ λόγος ὁ τοῦ κυρίου ἐνοικείτω ἐν ὑμῖν πλουσίως«, ὁ ἀπόστολός φησιν. ὁ δὲ λόγος οὗτος συναρμόζεται καὶ συσχηματίζεται καιροῖς, προσώποις, τόποις, συμποτικὸς δέ ἐστι νῦν· ἐπιφέρει γὰρ ὁ ἀπόστολος πάλιν· »ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν τῇ χάριτι, ᾄδοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ θεῷ· καὶ πᾶν ὅ τι ἂν ποιῆτε ἢ ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ θεῷ καὶ πατρὶ αὐτοῦ.« οὗτος ἡμῶν ὁ κῶμος ὁ εὐχάριστος, κἂν πρὸς κιθάραν ἐθελήσῃς ἢ λύραν ᾄδειν τε καὶ ψάλλειν, μῶμος οὐκ ἔστιν, Ἑβραῖον μιμήσῃ δίκαιον βασιλέα εὐχάριστον τῷ θεῷ. »ἀγαλλιᾶσθε, δίκαιοι, ἐν τῷ κυρίῳ, τοῖς εὐθέσι πρέπει αἴνεσις«, φησὶν ἡ προφητεία, »ἐξομολογεῖσθε τῷ κυρίῳ ἐν κιθάρᾳ, ἐν ψαλτηρίῳ δεκαχόρδῳ ψάλατε αὐτῷ, ᾄσατε αὐτῷ ᾆσμα καινόν.«","t":"Let our friendliness at drinking be twofold, according to the law. For if “you shall love the Lord your God,” and then “your neighbor,” let the first friendliness be toward God, through thanksgiving and psalm-singing, and the second toward our neighbor, through dignified conversation. “For let the word of the Lord dwell in you richly,” says the apostle. And this word adapts and fits itself to times, persons, and places; and now it is at a banquet. For the apostle adds again: “in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, with grace, singing in your hearts to God; and whatever you do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God and his Father.” This is our thankful revel. And if you wish to sing and play to the cithara or lyre, there is no blame; you will imitate the righteous Hebrew king, who gave thanks to God. “Rejoice in the Lord, you righteous; praise befits the upright,” says the prophecy; “give thanks to the Lord with the cithara, play to him on the ten-stringed psaltery, sing to him a new song.”"},"clement-paedagogus/2.4.44":{"o":"καὶ μή τι τὸ δεκάχορδον ψαλτήριον τὸν λόγον τὸν Ἰησοῦν μηνύει, τῷ στοιχείῳ τῆς δεκάδος φανερούμενον. ὡς δὲ ἁρμόδιον πρὶν ἡμᾶς μεταλαβεῖν τροφῆς τῶν συμπάντων εὐλογεῖν τὸν ποιητήν, οὕτως καὶ παρὰ πότον καθήκει ψάλλειν αὐτῷ τῶν αὐτοῦ μεταλαμβάνοντας κτισμάτων· καὶ γὰρ ὁ ψαλμὸς ἐμμελής ἐστιν εὐλογία καὶ σώφρων· »ᾠδὴν πνευματικὴν« ὁ ἀπόστολος εἴρηκε τὸν ψαλμόν. ἐπὶ πᾶσίν τε πρὶν ὕπνου λαχεῖν εὐχαριστεῖν ὅσιον τῷ θεῷ τῆς αὐτοῦ χάριτος καὶ φιλανθρωπίας ἀπολαύσαντας, ὡς καὶ ἐπὶ τὸν ὕπνον ἰέναι ἡμᾶς ἐνθέως. »καὶ ἐξομολογήσασθε αὐτῷ ἐν ᾠδαῖς χειλέων«, φησίν· »ὅτι ἐν προστάγματι αὐτοῦ πᾶσα εὐδοκία γίνεται, καὶ οὐκ ἔστιν ἐλάττωσις εἰς τὸ σωτήριον αὐτοῦ.« ἀλλὰ καὶ ἐν τοῖς παλαιοῖς Ἕλλησι παρὰ τὰς συμποτικὰς εὐωχίας καὶ τὰς ἐπιψεκαζούσας κύλικας Ἑβραϊκῶν κατʼ εἰκόνα ψαλμῶν ᾆσμα τὸ καλούμενον σκολιὸν ᾔδετο, κοινῶς ἁπάντων μιᾷ φωνῇ παιανιζόντων, ἔσθʼ ὅτε δὲ καὶ ἐν μέρει περιελιττόντων τὰς προπόσεις τῆς ᾠδῆς· οἱ δὲ μουσικώτεροι αὐτῶν καὶ πρὸς λύραν ᾖδον. ἀλλʼ αἱ μὲν ἐρωτικαὶ μακρὰν ἐρρόντων ᾠδαί, ὕμνοι δὲ ἔστων τοῦ θεοῦ αἱ ᾠδαί. »αἰνεσάτωσαν«, φησίν, »τὸ ὄνομα αὐτοῦ ἐν χορῷ, ἐν τυμπάνῳ καὶ ψαλτηρίῳ ψαλάτωσαν αὐτῷ.« καὶ τίς ὁ ψάλλων χορός, αὐτό σοι διηγήσεται τὸ πνεῦμα· »ἡ αἴνεσις αὐτοῦ ἐν ἐκκλησίᾳ ὁσίων, ἀγαλλιάσθωσαν ἐπὶ τῷ βασιλεῖ αὐτῶν.« καὶ πάλιν ἐπιφέρει· »ὅτι εὐδοκεῖ κύριος ἐν τῷ λαῷ αὐτοῦ.« καὶ γὰρ ἁρμονίας παραδεκτέον τὰς σώφρονας, ἀπωτάτω ὅτι μάλιστα ἐλαύνοντας τῆς ἐρρωμένης ἡμῶν διανοίας τὰς ὑγρὰς ὄντως ἁρμονίας, αἳ περὶ τὰς καμπὰς τῶν φθόγγων κακοτεχνοῦσαι εἰς θρύψιν καὶ βωμολοχίαν ἐκδιαιτῶνται· τὰ δὲ αὐστηρὰ καὶ σωφρονικὰ μέλη ἀποτάσσεται ταῖς τῆς μέθης ἀγερωχίαις. καταλειπτέον οὖν τὰς χρωματικὰς ἁρμονίας ταῖς ἀχρώμοις παροινίαις καὶ τῇ ἀνθοφορούσῃ καὶ ἑταιρούσῃ μουσικῇ.","t":"And perhaps the ten-stringed psaltery points to the Word, Jesus, manifested by the letter of the number ten. As it is fitting, before we partake of food, to bless the Maker of all, so it is proper at drinking to sing psalms to him as we partake of his creatures; for the psalm is a melodious and sober blessing. The apostle called the psalm a “spiritual song.” And above all it is holy, before going to sleep, to give thanks to God, having enjoyed his grace and love for humankind, so that we may go to sleep in a godly way. “And confess to him with songs of the lips,” it says; “for at his command all his good pleasure is done, and there is no lessening of his salvation.” Among the ancient Greeks too, at drinking parties and over the brimming cups, in imitation of the Hebrew psalms, a song called the skolion was sung, all singing the paean together with one voice, and sometimes in turn passing the toasts of the song around; the more musical among them sang to the lyre. But let love songs be banished far away, and let our songs be hymns to God. “Let them praise his name in the dance,” it says; “let them play to him with timbrel and psaltery.” And what the singing chorus is, the Spirit himself will tell you: “His praise is in the assembly of the holy; let them rejoice in their king.” And again he adds: “For the Lord takes pleasure in his people.” We must admit temperate harmonies, driving as far as possible from our vigorous mind the truly soft harmonies, which, playing tricks with the modulations of sounds, lead to effeminacy and buffoonery; while austere and temperate melodies bid farewell to the arrogance of drunkenness. Chromatic harmonies, then, are to be left to shameless drunken parties and to flowery, courtesan music."},"clement-paedagogus/2.5.45":{"o":"Μιμηλοὺς δὲ ἀνθρώπους γελοίων, μᾶλλον δὲ καταγελάστων παθῶν τῆς ἡμετέρας ἐξελαστέον πολιτείας. πάντων γὰρ τῶν λόγων ἀπὸ διανοίας καὶ ἤθους ῥεόντων οὐχ οἷόν τέ ἐστι γελοίους τινὰς προέσθαι λόγους, μὴ οὐχὶ ἀπὸ γελοίου ἤθους φερομένους. τὸ γὰρ »οὐκ ἔστι δένδρον καλὸν ποιοῦν καρπὸν σαπρὸν οὐδὲ μὴν δένδρον σαπρὸν ποιοῦν καρπὸν καλὸν« κἀνταῦθʼ ἂν ἁρμόσαι· καρπὸς διανοίας ὁ λόγος ἐστίν. εἰ τοίνυν τοὺς γελωτοποιοὺς ἐξοικιστέον τῆς ἡμεδαπῆς πολιτείας, πολλοῦ γε καὶ δεῖ ἡμῖν αὐτοῖς ἐπιτρέπειν γελωτοποιεῖν. ἄτοπον γάρ, ὧν ἀκροατὰς γενέσθαι κεκώλυται, τούτων εὑρίσκεσθαι μιμητάς· πολλῷ δὲ ἔτι ἀτοπώτερον γελοῖον αὐτὸν σπουδάζειν γενέσθαι, τοῦτʼ ἔστιν ἐφύβριστον καὶ καταγέλαστον. εἰ γὰρ γελοίως σχηματισθῆναι, καθάπερ ἐν ταῖς πομπαῖς ὁρῶνταί τινες, οὐκ ἂν ὑπομείναιμεν, πῶς ἂν εἰκότως τὸν ἐντὸς ἄνθρωπον ἐπὶ τὸ γελοιότερον σχηματιζόμενον ἀνασχοίμεθα; καὶ εἰ τὸ πρόσωπον οὐκ ἂν ἑκόντες ἐπὶ τὸ γελοιότερον μεταστρέψαιμέν [ἄν] ποτε, [καὶ] πῶς ἂν κατὰ τοὺς λόγους ἐπιτηδεύσαιμεν εἶναί τε καὶ φαίνεσθαι γελοῖοι, τὸ τιμιώτατον πάντων τῶν ἐν ἀνθρώποις κτημάτων καταμωκώμενοι, τὸν λόγον; χλεύη μὲν οὖν ἐπιτηδεύειν ταῦτα, ἐπεὶ μηδὲ ὁ τῶν γελοίων λόγος [τοῖος] ἀκροάσεως ἄξιος, διὰ τῶν ὀνομάτων αὐτῶν ἐπὶ τὰ αἰσχρὰ τῶν ἔργων ἐθίζων, χαριεντιστέον τε, οὐ γελωτοποιητέον.","t":"Imitators of ridiculous, or rather contemptible, passions must be banished from our commonwealth. For since all words flow from the mind and character, it is not possible to utter ridiculous words that do not come from a ridiculous character. For the saying “There is no good tree that bears rotten fruit, nor a rotten tree that bears good fruit” would fit here too; speech is the fruit of the mind. If, then, jesters must be expelled from our commonwealth, much less must we allow ourselves to play the jester. It is absurd to be found imitators of what we are forbidden to hear; and much more absurd to strive to become ridiculous oneself, that is, an object of insult and mockery. For if we would not endure to be made up ridiculously, as some are seen in processions, how could we rightly bear to have the inner man made up to look still more ridiculous? And if we would never willingly twist our face into something more ridiculous, how could we practice being and appearing ridiculous in our speech, mocking the most precious of all human possessions, speech? To practice this, then, is buffoonery, since the talk of jesters is not worth hearing, accustoming us by its words to shameful deeds. We should be graceful, not jesters."},"clement-paedagogus/2.5.46":{"o":"ἀλλὰ καὶ αὐτὸν τὸν γέλωτα ἐπιστομιστέον. καὶ γὰρ αὖ καὶ αὐτὸς ὃν μὲν δεῖ τρόπον ἐξαγόμενος ἐμφαίνει κοσμιότητα, μὴ ταύτῃ δὲ χωρῶν ἀκολασίαν ἐνδείκνυται. ἁπλῶς γὰρ ὁπόσα φυσικὰ τοῖς ἀνθρώποις ἐστίν, ταῦτα οὐκ ἀναιρεῖν ἐξ αὐτῶν δεῖ, μᾶλλον δὲ μέτρον αὐτοῖς καὶ καιρὸν ἐπιτιθέναι πρέποντα. οὐ γὰρ ἐπειδὴ γελαστικὸν ζῷον ὁ ἄνθρωπος, γελαστέον τὰ πάντα, ἐπειδὴ οὐδὲ ὁ ἵππος χρεμετιστικὸς ὢν χρεμετίζει τὰ πάντα· ὡς δὲ ζῷα λογικὰ σφᾶς αὐτοὺς ἁρμοστέον εὐκράτως, τὸ αὐστηρὸν τῆς σπουδῆς ἡμῶν καὶ τὸ ὑπέρτονον χαλῶντας ἐμμελῶς, οὐκ ἐκλύοντας ἐκμελῶς. ἡ μὲν γὰρ καθʼ ἁρμονίαν τοῦ προσώπου, καθάπερ ὀργάνου, κόσμιος ἄνεσις μειδίαμα κέκληται (διάχυσις οὕτως ἀνακλᾶται κατὰ πρόσωπον), σωφρονούντων [ὁ] γέλως· ἡ δὲ ἐκμελὴς τοῦ προσώπου ἔκλυσις, εἰ μὲν ἐπὶ γυναικῶν γίνοιτο, κιχλισμὸς προσαγορεύεται, γέλως δέ ἐστι πορνικός, εἰ δὲ ἐπὶ ἀνδρῶν, καγχασμός, γέλως ἐστὶν οὗτος μνηστηριώδης κἀξυβρίζων· »μωρὸς δὲ ἐν γέλωτι ἀνυψοῖ φωνὴν αὐτοῦ«, φησὶν ἡ γραφή, »ἀνὴρ δὲ πανοῦργος μόγις ἡσυχῇ μειδιάσει.«","t":"Laughter itself must be bridled too. For when it is let out in the right way it shows decorum, but when it goes otherwise it shows licentiousness. In a word, whatever is natural to human beings must not be taken away from them, but rather given a fitting measure and time. For because the human being is an animal that laughs, it does not follow that he should laugh at everything; the horse, too, being an animal that neighs, does not neigh at everything. As rational animals we must tune ourselves in good proportion, relaxing melodiously the severity and overstrain of our seriousness, not loosening it unmelodiously. The decorous relaxing of the face in harmony, as of an instrument, is called a smile (this is how cheerfulness is reflected on the face), the laughter of the self-controlled. But an unmelodious loosening of the face, if it happens in women, is called giggling, and is the laughter of a harlot; if in men, guffawing, and this is the laughter of the suitors, and insolent. “A fool raises his voice in laughter,” says Scripture, “but a shrewd man will scarcely smile quietly.”"},"clement-paedagogus/2.5.47":{"o":"φρόνιμον λέγει τὸν πανοῦργον νῦν, τὸν ἐναντίως τῷ μωρῷ διακείμενον. ἀλλʼ οὐδʼ ἔμπαλιν εἶναι δεῖ σκυθρωπόν, ἀλλὰ σύννουν· ἀποδέχομαι γὰρ εὖ μάλα ἐκεῖνον [προσώποις μειδιῶντα] ὃς ἐφαίνετο μειδιόων βλοσυροῖσι προσώπασι [τὸν τοῖς βλοσυροῖς]· »ἧττον« γὰρ »ἂν καταγέλαστος ὁ γέλως αὐτῷ εἴη«. χρὴ δὲ καὶ τὸ μειδίαμα παιδαγωγεῖσθαι, καὶ εἰ μὲν ἐπʼ αἰσχροῖς εἴη, ἐρυθριῶντας μᾶλλον ἢ μειδιῶντας φαίνεσθαι, μὴ συνήδεσθαι διὰ συμπάθειαν δοκῶμεν, εἰ δὲ ἐπὶ λυπηροῖς, κατηφεστέρους ἁρμόζει βλέπεσθαι ἢ ἐφήδεσθαι δοκεῖν· τὸ μὲν γὰρ ἀνθρωπίνου λογισμοῦ τεκμήριον, τὸ δὲ ὠμότητος ὑπόληψιν ἐνδείκνυται. οὔτε γὰρ ἀεὶ γελαστέον (ἄμετρον γὰρ) οὔτε πρεσβυτέρων ἤ τινων ἑτέρων ἐντροπῆς ἀξίων παρόντων, εἰ μὴ ἄρα τι αὐτοὶ εἰς τὸ διαχέαι ἡμᾶς χαριεντίσαιντο, οὐδὲ πρὸς τοὺς τυχόντας γελαστέον οὐδʼ ἐν παντὶ τόπῳ οὐδὲ μὴν πᾶσιν οὐδὲ ἐπὶ πᾶσιν.","t":"By “shrewd” he now means the prudent man, the one disposed contrary to the fool. But neither, on the other hand, should one be sullen, but thoughtful. For I greatly approve of the one who “appeared smiling with a stern face”; “for his laughter would be less ridiculous.” The smile too must be instructed: if it is at shameful things, we should appear to blush rather than smile, lest we seem to share the pleasure through sympathy; if at painful things, it is fitting to be seen downcast rather than to seem to take pleasure; for the one is a sign of human reasoning, the other suggests cruelty. We should not laugh always (that is immoderate), nor in the presence of elders or others worthy of respect, unless they themselves jest to cheer us; nor should we laugh with just anyone, nor in every place, nor at everyone, nor at everything."},"clement-paedagogus/2.5.48":{"o":"μάλιστα γὰρ μειρακίοις καὶ γυναιξὶν ὄλισθος εἰς διαβολὰς ὁ γέλως ἐστίν. τὸ δὲ καὶ φαίνεσθαι καταπληκτικὸν πόρρωθεν τῶν πειρώντων ἐστὶ φυγαδευτικόν· δυνατὴ γὰρ ἀποκρούσασθαι τῆς ἀσελγείας τὰς προσβολὰς καὶ ἐκ μόνης τῆς προσόψεως ἡ σεμνότης· πάντας δέ, ὡς ἔπος εἰπεῖν, τοὺς ἀνοήτους ὁ οἶνος καί θʼ ἁπαλὸν γελάσαι καὶ ὀρχήσασθαι ἀνώγει, εἰς μαλακίαν ἐκτρέπων τὸ ἀνδρόγυνον ἦθος. καὶ σκοπεῖν δεῖ πῶς ἐντεῦθεν ἡ παρρησία τὴν ἀκοσμίαν εἰς αἰσχρολογίαν αὔξει· καί τι ἔπος προέηκεν, ὅπερ τʼ ἄρρητον ἄμεινον. μάλιστα γοῦν ἐν οἴνῳ καθορᾶσθαι τὰ ἤθη τῶν ὑπούλων συμβέβηκεν τῆς ὑποκρίσεως ἀπογυμνούμενα διὰ τὴν ἀνελεύθερον παρρησίαν τῆς παροινίας, διʼ ἣν κατακοιμίζεται μὲν ὁ λόγος ἐν αὐτῇ τῇ ψυχῇ καρηβαρήσας τῇ μέθῃ, τὰ δὲ ἐκτράπελα ἐπεγείρεται πάθη καταδυναστεύοντα τῆς ἀσθενείας τοῦ λογισμοῦ.","t":"For laughter is especially, for youths and women, a slip into slander. A formidable appearance puts tempters to flight from afar; for dignity, even by the look alone, can repel the attacks of licentiousness. But wine, so to speak, bids all the foolish “laugh softly and dance,” turning a womanish character to effeminacy. And we must observe how, from this, freedom of speech increases disorder into foul talk: “and he let fall some word that were better left unsaid.” It is especially in wine that the characters of the deceitful are seen, stripped of their hypocrisy by the unrestrained freedom of drunkenness, through which reason falls asleep in the very soul, heavy-headed with drink, and outlandish passions are awakened, overpowering the weakness of reasoning."},"clement-paedagogus/2.6.49":{"o":"Αἰσχρολογίας δὲ παντελῶς αὐτοῖς τε ἡμῖν ἀφεκτέον καὶ τοὺς χρωμένους αὐτῇ ἐπιστομιστέον καὶ ὄψει δριμυτέρᾳ καὶ προσώπου ἀποστροφῇ καὶ τῷ ἀπομυκτηρισμῷ καλουμένῳ, πολλάκις δὲ καὶ λόγῳ τραχυτέρῳ. »τὰ γὰρ ἐξιόντα«, φησίν, »ἐκ τοῦ στόματος κοινοῖ τὸν ἄνθρωπον«, κοινὸν καὶ ἐθνικὸν καὶ ἀπαίδευτον καὶ ἀσελγῆ δείκνυσιν αὐτόν, οὐχὶ δὲ ἴδιον καὶ κόσμιον καὶ σώφρονα. πρὸς δὲ τὴν ἀκοὴν τῶν αἰσχρῶν καὶ τὴν θέαν τῶν ὁμοίως ἐχόντων ὁ θεῖος παιδαγωγὸς κατὰ τὰ αὐτὰ τοῖς παλαίουσι τῶν παιδίων, ὡς μὴ τὰ ὦτα θραύοιτο αὐτῶν, τοὺς σώφρονας περιτίθησι λόγους καθάπερ ἀντωτίδας, ὡς μὴ δύνασθαι ἐξικνεῖσθαι εἰς θραῦσιν τῆς ψυχῆς τὸ κροῦμα τῆς πορνείας· τοὺς δὲ ὀφθαλμοὺς κατευθύνει ἐπὶ τὴν θέαν τῶν καλῶν,","t":"We must abstain entirely from foul speech ourselves, and silence those who use it, with a sharper look, turning away the face, and what is called turning up the nose, and often with harsher words too. “For what comes out of the mouth,” he says, “defiles a man,” showing him to be common, pagan, uneducated, and licentious, not distinguished, decorous, and self-controlled. Against hearing shameful things and seeing things of the same kind, the divine Instructor, just as with boys who wrestle, lest their ears be broken, puts self-controlled words around them like ear-guards, so that the blow of sexual immorality cannot reach through to the breaking of the soul; and he directs the eyes to the sight of good things,"},"clement-paedagogus/2.6.50":{"o":"ἄμεινον εἶναι λέγων τοῖς ποσὶν ἢ τοῖς ὀφθαλμοῖς ὀλισθαίνειν. ταύτην ἀποκρουόμενος τὴν αἰσχρολογίαν ὁ ἀπόστολος »πᾶς λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν« φησὶν »μὴ ἐκπορευέσθω, ἀλλʼ εἴ τις ἀγαθός«. πάλιν τε αὖ· »καθὼς πρέπει ἁγίοις, μὴ ὀνομαζέσθω ἐν ὑμῖν αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία.« εἰ δὲ ὁ μωρὸν εἰπὼν τὸν ἀδελφὸν ἔνοχος εἰς κρίσιν, τί περὶ τοῦ μωρολογοῦντος ἀποφανούμεθα; ᾗ καὶ περὶ τούτου γέγραπται· »ὃς ἂν λαλήσῃ λόγον ἀργόν, ἀποδώσει λόγον κυρίῳ ἐν ἡμέρᾳ κρίσεως.« αὖθίς τε »ἐκ τοῦ λόγου σου δικαιωθήσῃ« φησίν, »καὶ ἐκ τοῦ λόγου σου καταδικασθήσῃ«. τίνες οὖν αἱ ἀντωτίδες αἱ σωτήριοι; καὶ τίνες αἱ τῶν ὀλισθηρῶν ὀφθαλμῶν παιδαγωγήσεις; αἱ μετὰ τῶν δικαίων συναναστροφαὶ προλαμβάνουσαι καὶ προεμφράττουσαι τὰ ὦτα τοῖς ἀπάγειν τῆς ἀληθείας βουλομένοις. φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί, ἡ ποιητικὴ λέγει.","t":"saying that it is better to slip with the feet than with the eyes. Driving back this foul speech, the apostle says, “Let no rotten word come out of your mouth, but only what is good.” And again: “As befits saints, let not shamefulness or foolish talk or coarse jesting be named among you, which are not fitting, but rather thanksgiving.” And if the one who calls his brother a fool is liable to judgment, what shall we declare about the one who talks foolishness? Of him too it is written: “Whoever speaks an idle word will give account to the Lord on the day of judgment.” And again, “By your words you will be justified,” he says, “and by your words you will be condemned.” What then are the saving ear-guards? And what is the training of slippery eyes? Associating with the righteous, which forestalls and blocks the ears against those who wish to lead us away from the truth. “Bad company corrupts good morals,” says poetry."},"clement-paedagogus/2.6.51":{"o":"γενναιότερον δὲ ὁ ἀπόστολος »γίνεσθε« φησὶν »ἀποστυγοῦντες τὸ πονηρὸν κολλώμενοι τῷ ἀγαθῷ·« ὁ γὰρ μετὰ τῶν ἁγίων ἀναστρεφόμενος ἁγιασθήσεται. πάντῃ οὖν ἀφεκτέον τῶν αἰσχρῶν ἀκουσμάτων καὶ ῥημάτων καὶ θεαμάτων, πολὺ δὲ μᾶλλον ἔργων αἰσχρῶν καθαρευτέον, τοῦτο μὲν ἐν ἐπιδείξεσι καὶ παραγυμνώσεσι μερῶν τινων τοῦ σώματος, ὧν οὐ χρή, τοῦτο δὲ ἐν ταῖς ἐπιθεωρήσεσι τῶν ἀπορρητοτέρων μερῶν· οὐδὲ γὰρ ἠνέσχετο τοῦ δικαίου τὴν γύμνωσιν αἰσχρὰν οὖσαν ἐπιδεῖν σώφρων υἱός, ἐσκέπασε δὲ ἡ σωφροσύνη, ὃ ἐγύμνωσεν ἡ μέθη, τὸ περίοπτον τῆς ἀγνοίας παράπτωμα. καθαρευτέον δὲ οὐδὲν ἧττον κἀν ταῖς προφοραῖς τῶν φωνῶν, αἷς ἄβατα εἶναι χρὴ τὰ ὦτα τῶν ἐν Χριστῷ πεπιστευκότων. ταύτῃ μοι δοκεῖ ὁ παιδαγωγὸς μηδὲ φθέγξασθαί τι τῶν τῆς ἀσχημοσύνης ἐφιέναι ἡμῖν, πόρρωθεν διαβάλλων πρὸς τὴν ἀκολασίαν.","t":"More nobly the apostle says, “Hate what is evil; cling to what is good”; for one who associates with the holy will be made holy. We must entirely abstain from shameful things heard, said, and seen, and much more keep ourselves pure from shameful deeds: on the one hand, from displaying and exposing any parts of the body we should not; on the other, from gazing at the more private parts. For the self-controlled son would not bear to look upon the nakedness of the righteous man, which was shameful; self-control covered what drunkenness had laid bare, the fault of ignorance exposed to view. We must be no less pure in the utterance of words, which must be inaccessible to the ears of those who have believed in Christ. So it seems to me that the Instructor does not allow us to utter anything indecent, setting us against licentiousness from afar."},"clement-paedagogus/2.6.52":{"o":"δεινὸς γὰρ ἀεὶ τὰς ῥίζας τῶν ἁμαρτημάτων ἐκκόπτειν, τὸ »οὐ μοιχεύσεις« διὰ τοῦ »οὐκ ἐπιθυμήσεις«· καρπὸς γὰρ τῆς ἐπιθυμίας ἡ μοιχεία τῆς ῥίζης τῆς κακῆς. ὁμοίως οὖν κἀνταῦθα ὁ παιδαγωγὸς τὴν ἀδεᾶ τῶν ὀνομάτων χρῆσιν διαβέβληκεν, τὴν ἀδεᾶ τῆς ἀκολασίας ἐπιμιξίαν ἐκκόπτων. τὸ γὰρ ἐν τοῖς ὀνόμασιν ἀτακτεῖν μελέτην ἐμποιεῖ τοῦ καὶ εἰς τὰ ἔργα ἀκοσμεῖν, τὸ δὲ περὶ τὴν φωνὴν σωφρονεῖν ἀσκεῖν ἐστι λαγνείας καρτερεῖν. διειλήφαμεν δὲ βαθυτέρῳ λόγῳ ὡς ἄρα οὔτε ἐν τοῖς ὀνόμασιν οὐδὲ μὴν ἐν τοῖς συνουσιαστικοῖς μορίοις καὶ τῇ κατὰ γάμον συμπλοκῇ, καθʼ ὧν κεῖται τὰ ὀνόματα τὰ περὶ τὴν συνήθειαν οὐ τετριμμένα, ἡ τοῦ ὄντως αἰσχροῦ προσηγορία τάττεται· οὐδὲ γὰρ γόνυ καὶ κνήμη τὰ μέλη ταῦτα οὐδὲ μὴν τὰ ἐπʼ αὐτοῖς ὀνόματα καὶ ἡ διʼ αὐτῶν ἐνέργεια αἰσχρά ἐστιν (μέλη δὲ καὶ τὰ αἰδοῖα τοῦ ἀνθρώπου, αἰδοῦς, οὐκ αἰσχύνης κατηξιωμένα)· αἰσχρὸν δὲ ἡ παράνομος αὐτῶν ἐνέργεια, αἴσχους καὶ ὀνείδους διὰ τοῦτο καὶ κολάσεως ἀξία· μόνον γὰρ τῷ ὄντι αἰσχρὸν ἡ κακία καὶ τὰ κατὰ ταύτην ἐνεργούμενα. τούτοις δὲ ἀναλόγως αἰσχρολογία εἰκότως ἂν καλοῖτο ἡ περὶ τῶν τῆς κακίας ἔργων λογοποιία· οἷον τὸ περὶ μοιχείας διαλέγεσθαι ἢ παιδεραστίας καὶ τὰ παραπλήσια. ναὶ μὴν καὶ τὴν φλύαρον ἀδολεσχίαν κατασιγαστέον. »ἐκ γάρ τοι πολυλογίας οὐκ ἐκφεύξῃ«, φησίν, »ἁμαρτίαν·« δίκην ἄρα ὑφέξει ἡ γλωσσαργία· »ἔστι γὰρ σιωπῶν εὑρισκόμενος σοφός, καὶ ἔστι μισητὸς ἀπὸ πολλῆς λαλιᾶς.« ἤδη καὶ αὐτὸς αὑτῷ ὁ ἀδολέσχης προσκορής· »πλεονάζων γὰρ λόγον βδελύττεται τὴν ψυχὴν αὐτοῦ.«","t":"For he is skilled at always cutting out the roots of sins: “You shall not commit adultery” through “You shall not covet”; for adultery is the fruit of desire, the evil root. So here too the Instructor has condemned the fearless use of words, cutting out fearless intercourse with licentiousness. For disorder in words produces practice in misbehaving in deeds too, while self-control in speech is training in resisting lust. We have explained in a deeper discussion that neither in the words, nor in the organs of intercourse, nor in the union of marriage, for which words not worn by common use are appointed, is the name of what is truly shameful to be applied. For knee and shin are not shameful as members, nor are the names for them or their activity; and the private parts of the human being are members too, worthy of modesty, not of shame. What is shameful is their unlawful activity, which therefore deserves shame, reproach, and punishment; for only vice is truly shameful, and what is done according to it. Correspondingly, foul speech would rightly be the name for talk about the works of vice, such as talking about adultery or pederasty and the like. And idle chatter must be silenced too. “For from much talking,” it says, “you will not escape sin”; so the idle tongue will pay the penalty. “There is one who keeps silent and is found wise, and one who is hated for much talk.” The chatterer is already wearisome to himself: “For one who multiplies words makes himself abhorred.”"},"clement-paedagogus/2.7.53":{"o":"Ἀπέστω δέ, ἀπέστω ἡμῶν καὶ τὸ σκώπτειν ὕβρεως προκατάρχον, ἐξ ὧν ἔριδες καὶ μάχαι καὶ ἔχθραι διοιδαίνουσιν. ὕβριν δὲ ἔφαμεν μέθης εἶναι διάκονον. οὐκ ἐκ μόνων δὲ τῶν ἔργων, ἀλλὰ καὶ ἐκ λόγων ἄνθρωπος κρίνεται. »ἐν συμποσίῳ δέ«, φησί, »μὴ ἐλέγξῃς τὸν πλησίον καὶ λόγον ὀνειδισμοῦ μὴ εἴπῃς αὐτῷ.« εἰ γὰρ καὶ τὰ μάλιστα παραγγέλλεται ἁγίοις συνεῖναι, σκώπτειν τὸν ἅγιον ἁμαρτία· »ἐκ στόματος γὰρ ἀφρόνων«, φησὶν ἡ γραφή, »βακτηρία ὕβρεως«, ἐπιβάθραν ὕβρεως βακτηρίαν λέγουσα, ᾗ ἐπερείδεται καὶ ἐπαναπαύεται ἡ ὕβρις. ὅθεν ἄγαμαι τὸν ἀπόστολον κἀνταῦθα παραινοῦντα μηδὲ τὰ εὐτράπελα μηδὲ τὰ μὴ ἀνήκοντα προΐεσθαι ἡμᾶς ῥήματα. εἰ γὰρ διʼ ἀγάπην αἱ ἐπὶ τὰς ἑστιάσεις συνελεύσεις, συμποσίου δὲ τὸ τέλος ἡ πρὸς τοὺς συνόντας φιλοφροσύνη, παρεπόμενα δὲ τῇ ἀγάπῃ ἡ βρῶσις καὶ ἡ πόσις, πῶς οὐ λογικῶς ἀναστρεπτέον; οὐδὲ διὰ τὴν ἀγάπην ἀπορητέον· εἰ γὰρ ὡς ἐπιτείνοντες τὴν πρὸς ἀλλήλους εὔνοιαν σύνιμεν, πῶς ἔχθρας διὰ τοῦ σκώπτειν σκαλεύομεν; σιωπᾶν δὲ κρεῖττον ἢ ἀντιλέγειν ἁμαρτίαν ἀμαθίᾳ προσφερομένους. »μακάριος« ὡς ἀληθῶς »ἀνήρ, ὃς οὐκ ὠλίσθησεν ἐν στόματι αὐτοῦ καὶ οὐ κατενύγη ἐν λύπῃ ἁμαρτίας«, ἤτοι μετανοήσας ἐφʼ οἷς λαλήσας ἥμαρτεν ἢ ἐν τῷ μηδένα λυπῆσαι λαλήσας. καθόλου μὲν οὖν νέοι μὲν καὶ νεάνιδες ὡς ἐπίπαν τῶν τοιῶνδε ἀπεχέσθων εὐωχιῶν, ὡς μὴ σφάλλοιντο περὶ ἃ μὴ προσῆκεν· καὶ γὰρ ἀκούσματα ἀήθη καὶ θεάματα ἀπρεπῆ κυμαινομένης ἔτι ἐν αὐτοῖς τῆς πίστεως ἐκριπίζει τὴν διάνοιαν, συνεργεῖ δὲ αὐτοῖς τὸ ἄστατον τῆς ἡλικίας πρὸς τὸ εὐκατάφορον τῆς ἐπιθυμίας· ἔσθʼ ὅτε δὲ καὶ ἄλλοις παραίτιοι γίνονται σφαλμάτων, τὸ ἐπικίνδυνον τῆς ὥρας ἐπιδεικνύμενοι.","t":"Away, away from us also with mockery, the beginning of insolence, from which quarrels, fights, and enmities swell. We said that insolence is the servant of drunkenness. A human being is judged not only by deeds but also by words. “At a banquet,” it says, “do not rebuke your neighbor, and do not speak a word of reproach to him.” For if we are commanded above all to keep company with the holy, it is a sin to mock the holy one. “From the mouth of fools,” says Scripture, “is a rod of insolence,” calling the rod a stepping stone of insolence, on which insolence leans and rests. So here too I admire the apostle, who urges us not to utter coarse jests or unfitting words. For if our gatherings for feasts are for love's sake, and the end of a banquet is friendliness toward those present, and food and drink follow love, how should we not conduct ourselves rationally? Nor must we fail because of love. For if we come together to increase our goodwill to one another, how can we stir up enmities by mockery? It is better to keep silent than to contradict, adding sin to ignorance. “Blessed” truly “is the man who has not slipped with his mouth and has not been pricked with the grief of sin,” either having repented of what he sinned in speaking, or having spoken so as to grieve no one. In general, young men and young women should for the most part keep away from such feasts, so that they may not fall in matters where they ought not. For unaccustomed sounds and unseemly sights, while faith is still tossing in them, fan their minds into flame, and the instability of their age helps the proneness of desire; and sometimes they become the cause of others' falls, displaying the dangerous bloom of their youth."},"clement-paedagogus/2.7.54":{"o":"εὖ γάρ τοι παραγγέλλειν ἡ σοφία φαίνεται· »μετὰ ὑπάνδρου γυναικὸς μὴ κάθου τὸ σύνολον καὶ μὴ συμμετακλιθῇς ἐπʼ ἀγκῶνα μετʼ αὐτῆς.« τοῦτʼ ἔστι μὴ συνδείπνει πυκνότερον, μηδὲ ἔσθιε μετʼ αὐτῆς. διὸ καὶ ἐπιφέρει· »μηδὲ συμβολὰς ποίει μετʼ αὐτῆς ἐν οἴνῳ, μή ποτε ἐκκλίνῃ ἡ καρδία σου ἐπʼ αὐτήν, καὶ τῷ αἵματί σου ὀλισθήσῃ εἰς ἀπώλειαν·« σφαλερὰ γὰρ ἡ πάροινος ἐλευθερία παρανθεῖν δυναμένη· ὕπανδρον δὲ ὠνόμασεν, ἐπεὶ μείζων ὁ κίνδυνος τῷ λῦσαι τὴν δέσιν τῆς συμβιώσεως πειρωμένῳ. εἰ δὲ καὶ ἀνάγκη τις περιτύχοι παριέναι κελεύουσα, αἳ μὲν κεκαλύφθων ἄγαν ἀμπεχόνῃ ἔκτοσθεν, ἔνδοθεν δὲ αἰδοῖ· ὅσαι δὲ μὴ ὕπανδροι, ἐσχάτη ταύταις διαβολὴ εἰς ἀνδρῶν παρεῖναι συμπόσιον καὶ ταῦτα οἰνωμένων. οἳ δὲ ἐπὶ τὴν κλισίαν τὰς ὄψεις πήξαντες ἀμετασάλευτοι τοῖς ἀγκῶσιν ἐρηρεισμένοι μόνοις παρέστων τοῖς ὠσίν· εἰ δὲ καὶ καθέζοιντο, μὴ ἐναλλὰξ τὼ πόδε ἐχόντων μηδὲ μὴν θάτερον τοῖν μηροῖν θατέρῳ ἐπιφερόντων ἢ τὴν χεῖρα τῷ γενείῳ ὑπερειδόντων· ἀγεννὲς","t":"For Wisdom seems to command well: “Do not sit at all with a married woman, nor recline on your elbow with her”; that is, do not dine with her often, nor eat with her. So it adds: “Nor feast with her over wine, lest your heart turn aside to her, and with your blood you slip into destruction.” For the freedom of wine is dangerous, apt to rob one of the bloom of chastity. It named a married woman, since the danger is greater for one who tries to loosen the bond of a shared life. If some necessity requires them to be present, let the married women be well covered outwardly with clothing and inwardly with modesty; for unmarried women it is the utmost reproach to be present at a men's banquet, especially of men flushed with wine. Let the men, fixing their eyes on the couch, unmoving, leaning on their elbows, be present only with their ears. And if they sit, let them not cross their feet, nor put one thigh on the other, nor prop the chin with the hand; for it is ignoble"},"clement-paedagogus/2.7.55":{"o":"γὰρ μὴ φέρειν αὑτόν, καὶ τοῦτο κατηγόρημα τοῦ νέου. συνεχὲς δὲ καὶ τὸ μετακινούμενον ἐναλλάττειν τὸ σχῆμα, κουφότητος σύμβολον. σώφρονος δὲ εὐθέως ἐν πόσει καὶ ἐν βρώσει τὸ ἔλαττον αἱρεῖσθαι καὶ τὸ σχολαίτερον, οὐ τὸ προπετέστερον, κἀν τῷ κατάρχεσθαι κἀν τοῖς διαλείμμασι, καὶ τὸ προκαταλήγειν δὲ καὶ τὸ ἀπροσπαθές. »φάγε«, φησίν, »ὡς ἄνθρωπος τὰ παρακείμενα, παῦσαι πρῶτος χάριν παιδείας, καὶ εἰ ἀνὰ μέσον πλειόνων ἐκάθισας, πρότερος αὐτῶν μὴ ἐκτείνῃς χεῖρα.« οὔκουν προεκπηδητέον ὑπὸ λαιμαργίας ἀναπειθομένους ποτὲ οὐδὲ μὴν ἐπιγλιχομένους παρεκτείνειν μέχρι πολλοῦ χρή, τῇ ἐφυστερήσει τὴν ἀκρασίαν ὁμολογοῦντας, ἀλλʼ οὐδὲ ἐν τῷ μεταξὺ προσκειμένους φαίνεσθαι καθάπερ τὰ θηρία τῇ βορᾷ οὐδὲ μὴν πλείονος ὄψου προσφέρεσθαι· οὐ γὰρ ὀψοφάγος φύσει, ἀλλὰ","t":"not to support oneself, and this is a charge against the young. Constantly shifting and changing one's posture is a sign of levity. It belongs to the self-controlled, in drinking and eating, to choose the smaller portion and the slower pace, not the more headlong, both in beginning and in the intervals, and to stop first, and to be unattached. “Eat,” it says, “like a man what is set before you; stop first for the sake of good manners; and if you are seated among many, do not reach out your hand before them.” We must never jump forward urged on by gluttony, nor, craving, prolong the meal, confessing our incontinence by lingering; nor appear in the meantime to be intent on the food like beasts, nor take more of the relishes; for man is not by nature an eater of relishes, but"},"clement-paedagogus/2.7.56":{"o":"σιτοφάγος ἄνθρωπος. προανίστασθαι δὲ τῶν πολλῶν καὶ τοῦ συμποσίου ὑπεξιέναι ἐπιεικῶς ἀνδρὸς σώφρονος· »ἐν ὥρᾳ γάρ«, φησίν, »ἀναστάσεως μὴ οὐράγει καὶ ἀπότρεχε εἰς οἶκόν σου.« ἔλεγον δὲ οἱ δώδεκα προσκαλεσάμενοι τὸ πλῆθος τῶν μαθητῶν· »οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις.« εἰ δὴ τοῦτο ἐφυλάξαντο, πολλῷ μᾶλλον γαστριμαργίαν ἔφευγον. οἱ δὲ αὐτοὶ οὗτοι ἀπόστολοι »τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς« ἐπιστέλλοντες »ἔδοξεν« ἔφασαν »τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιθέσθαι ὑμῖν βάρος πλὴν τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ τῆς πορνείας, ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε«. φυλάττεσθαι δὲ τὰς παροινίας ὥσπερ καὶ τὸ κώνειον δεῖ· ἄμφω γὰρ ὑποσύρουσιν εἰς θάνατον. »χρὴ δὲ καὶ γελώτων εἴργεσθαι ἐξαισίων καὶ δακρύων« ὑπερμέτρων· πολλάκις γὰρ οἱ οἰνωμένοι καγχάσαντες ἐπὶ πλεῖστον, εἶτα μέντοι ὑπήχθησαν οὐκ οἶδʼ ὅπως παροινίᾳ τινὶ παραπειθόμενοι εἰς δάκρυα· ἀπᾴδει γὰρ τοῦ λόγου καὶ τὸ ἐκθηλύνεσθαι καὶ τὸ ἐξυβρίζειν.","t":"a bread-eater. It is suitable for a self-controlled man to rise before most and to slip away from the banquet quietly. “For at the hour of rising,” it says, “do not be last, and run off to your house.” And the twelve, calling together the multitude of the disciples, said: “It is not right that we should leave the word of God to serve tables.” If they guarded against this, much more did they flee gluttony. These same apostles, writing “to the brothers in Antioch and Syria and Cilicia,” said: “It seemed good to the Holy Spirit and to us to lay on you no greater burden than these necessary things: to abstain from things sacrificed to idols, and blood, and what is strangled, and sexual immorality; if you keep yourselves from these, you will do well.” We must guard against drunken misbehavior as against hemlock; for both drag down to death. “One must also restrain excessive laughter and tears.” For often those flushed with wine, after laughing very loudly, are then led, I know not how, by some drunken persuasion into tears; for both effeminacy and insolence are out of tune with reason."},"clement-paedagogus/2.7.57":{"o":"πρεσβῦται δὲ ὡς τέκνα ἀφορῶντες τοὺς νέους σπανιαίτατα μέν, ἴσως δʼ ἄν που καὶ παίξαιεν πρὸς αὐτούς, εἰς τοῦτο ἐπισκώπτοντες, ὃ παιδαγωγήσει τὸ εὔσχημον αὐτῶν. ἀμέλει πρὸς τὸν αἰσχυντηλὸν καὶ σιωπηλὸν ἔστι χαριεντίσασθαι ὧδέ πως· ὁ δὲ ἐμὸς υἱός, ἐκεῖνον λέγω τὸν σιωπῶντα, οὐ παύεται λαλῶν. ἐπιτείνει γὰρ τοῦ νέου τὴν αἰδῶ ἡ τοιαύτη ἐπίσκωψις ἐμφαίνουσα χαριέντως τὰ προσόντα αὐτῷ χρηστὰ διὰ τῆς τῶν φαύλων, ἃ μὴ πρόσεστιν αὐτῷ, διαβολῆς· ἐπίνοια γὰρ καὶ αὐτὴ διδασκαλικὴ διὰ τοῦ μὴ προσόντος κυροῦσα τὸ προσόν. ἀμέλει τοιοῦτόν τι ἐπικρίνει ὁ τὸν ὑδροπότην καὶ σώφρονα παροινεῖν καὶ μεθύειν λέγων. εἰ δὲ καὶ εἶέν τινες οἱ φιλοσκώμμονες, σιωπητέον ἡμῖν καὶ παραπεμπτέον τοὺς λόγους τοὺς περιττούς, ὥσπερ τὰς κύλικας τὰς πεπληρωμένας· ἐπισφαλὴς γὰρ ἡ τοιαύτη παιδιά· »στόμα δὲ προπετοῦς ἐγγίζει συντριβῇ·« »οὐ παραδέξῃ δὲ ἀκοὴν ματαίαν οὐδὲ συγκαταθήσῃ μετὰ τοῦ ἀδίκου γενέσθαι μάρτυς ἄδικος« οὔτε εἰς διαβολὰς οὔτε εἰς βλασφημίας, ἀλλʼ οὐδʼ εἰς","t":"Old men, regarding the young as children, may very rarely perhaps jest with them, teasing them in a way that will train their decorum. For instance, one may joke with a bashful and silent youth like this: “This son of mine,” I mean the silent one, “never stops talking.” Such teasing heightens the young man's modesty, gracefully showing the good qualities he has by charging him with bad ones he does not have; for this device too is instructive, confirming what is there by what is not. Such is the judgment of one who says that the water-drinker and self-controlled man is a drunken reveler. And if there are some who love to mock, we must keep silent and pass by superfluous words, as we pass by full cups; for such play is dangerous. “The mouth of the rash draws near to ruin.” “You shall not receive an idle report, nor agree with the unjust to become an unjust witness,” neither for slander nor for blasphemy, nor for"},"clement-paedagogus/2.7.58":{"o":"κακοηθείας. ἐγὼ δʼ ἄν μοι δοκῶ καὶ μέτρον ἐπιθεῖναι φωνῆς τοῖς σώφροσιν, οἷς γε ἐφεῖται λαλεῖν, τὸν ἀντιδιαλεγόμενον. σιγὴ μὲν γὰρ ἀρετὴ γυναικῶν ἐστιν, ἀκίνδυνον δὲ τῶν νέων γέρας, λόγος δὲ ἀγαθὸς ἡλικίας δεδοκιμασμένης. »λάλησον, πρεσβύτερε, ἐν συμποσίῳ· πρέπει γάρ σοι· ἀλλʼ ἀπαραποδίστως λάλησον καὶ ἐν ἀκριβείᾳ ἐπιστήμης. νεανίσκε«, καὶ σοὶ ἐπιτρέπει ἡ σοφία, »λάλησον, εἰ χρεία σου, μόλις δὶς ἐπερωτηθεὶς κεφαλαίωσον λόγον ἐν ὀλίγοις.« ἄμφω δὲ οἱ διαλεγόμενοι τὸ φθέγμα τὸ σφῶν τῇ συμμετρίᾳ παραμετρούντων· τό τε γὰρ γεγωνὸς τῆς προφορᾶς μανιωδέστατον, τό τε ἀνήκουστον πρὸς τοὺς πέλας φθέγγεσθαι ἀναισθήτου· οὐ γὰρ ἀκούσονται. καὶ τὸ μὲν ἀγεννείας, τὸ δὲ αὐθαδείας τεκμήριον.","t":"malice. I think I would set as the measure of the voice for the self-controlled, when they are allowed to speak, the person they are talking to. Silence is a virtue of women and a safe privilege of the young; good speech belongs to proven age. “Speak, old man, at a banquet, for it befits you; but speak without hindrance and with accurate knowledge. Young man,” Wisdom permits you too, “speak if you are needed, scarcely when asked twice; sum up your speech in few words.” Let both, when they converse, measure their voice by proportion; for loud speech is most like madness, and speaking inaudibly to those near is a mark of insensibility, for they will not hear. The one is a sign of vulgarity, the other of arrogance."},"clement-paedagogus/2.7.59":{"o":"ἀπέστω δὲ καὶ ἡ φιλονεικία κενῆς νίκης ἕνεκεν λόγων, ἐπεὶ τέλος ἡμῖν ἡ ἀταραξία, καὶ τοῦτο ἄρα ἐστὶν τὸ »εἰρήνη σοι«· »πρίν τε ἀκοῦσαί σε μὴ ἀποκρίνου ῥῆμα.« ἀλλὰ καὶ τὸ τεθρυμμένον τῆς φωνῆς θηλυδρίου, σώφρονος δὲ καὶ τὸ ἐν τῇ φωνῇ μεμετρημένον, μεγέθους τε ἅμα καὶ μήκους καὶ τάχους καὶ πλήθους εἴργοντος τὸ φθέγμα τὸ αὐτοῦ. οὔτε γὰρ μακρολογητέον ποτὲ οὔτε πολυλογητέον οὔτε ἀδολεσχητέον, ἀλλʼ οὐδὲ τροχαλῶς καὶ συνδιωκομένως ὁμιλητέον. καὶ γὰρ αὐτῇ τῇ φωνῇ, ὡς ἔπος εἰπεῖν, δικαιοσύνης μεταδοτέον τούς τε ἀκαιροβόας καὶ τοὺς κεκράκτας ἐπιστομιστέον. ταύτῃ γὰρ αὖ τὸν Θερσίτην πληγαῖς ᾐκίσατο ὁ σώφρων Ὀδυσσεύς, ὅτι μόνος ἀμετροεπὴς ἐκολῴα, ὅς ῥʼ ἔπεα φρεσὶν ᾗσιν ἄκοσμά τε πολλά τε ᾔδει, μάψ, ἀτὰρ οὐ κατὰ κόσμον. »φοβερὸς ἐν ἀπωλείᾳ αὐτοῦ ἀνὴρ γλωσσώδης.« τῶν γοῦν φλυάρων, καθάπερ τῶν παλαιῶν ὑποδημάτων, τὰ μὲν ἄλλα ὑπὸ τῆς κακίας κατατέτριπται, μόνη δὲ ἡ γλῶττα περιλείπεται εἰς βλάβην.","t":"Away too with contentiousness in words for the sake of empty victory, since our end is tranquility; and this is what “Peace to you” means. “And do not answer a word before you have heard.” An effeminate softness of voice belongs to a womanish man; but a measured voice belongs to the self-controlled, restraining his utterance in loudness, length, speed, and quantity. We should never speak at great length, nor talk much, nor chatter, nor converse rapidly and in a rush. We must give, so to speak, justice even to the voice, and silence those who shout out of season and bawl. That is why the self-controlled Odysseus beat Thersites with blows, because he alone, unmeasured in words, kept brawling, “who knew in his mind many disorderly words, idly, and not in due order.” “A talkative man is fearsome in his ruin.” Of chatterers, as of old shoes, all the rest has been worn out by vice, and only the tongue is left, to do harm."},"clement-paedagogus/2.7.60":{"o":"ταύτῃ τοι βιωφελέστατα ἡ σοφία παραινεῖ »μὴ ἀδολεσχεῖν ἐν πλήθει πρεσβυτέρων«, ἄνωθεν δὲ ἡμῶν τὴν φλυαρίαν ἐκκόπτουσα, θεόθεν ἄρχουσα, μετριάζειν νομοθετοῦσα ὧδέ πως· »μὴ δευτερώσῃς λόγον ἐν προσευχῇ σου.« ποππυσμοὶ δὲ καὶ συριγμοὶ καὶ οἱ διὰ τῶν δακτύλων ψόφοι τῶν οἰκετῶν οἱ προκλητικοί, ἄλογοι σημασίαι οὖσαι λογικοῖς ἀνθρώποις ἐκκλιτέοι· παραιτητέον δὲ καὶ τὸ συνεχὲς ἀποπτύειν καὶ τὸ χρέμπτεσθαι βιαιότερον. μηδὲ ἀπομύττεσθαι παρὰ πότον· στοχαστέον γὰρ ἁμῇ γέ πῃ τῶν συνευωχουμένων, μὴ ἀποστέρξωσιν ἀπὸ ναυτίας τὴν τοιάνδε ἀκοσμίαν, ἣ κατήγορός ἐστιν ἀκρασίας· οὐ γὰρ κατὰ τὰ αὐτὰ τοῖς βουσὶν καὶ τοῖς ὄνοις ἡ φάτνη ἅμα καὶ ὁ κοπρών· καὶ γὰρ οἱ πολλοὶ ἀπομύττονται καὶ πτύουσιν ἅμα ἐν τῷ αὐτῷ καὶ δειπνοῦσι. πταρμὸς δὲ εἴ τῳ ἐπιγένοιτο, ὥσπερ ἀμέλει καὶ ἡ ἐρυγή, οὐκ ἐξηχεῖν δεήσει τοὺς πλησίον τῷ ψόφῳ τῆς αὐτῶν καταμαρτυροῦντας ἀπαιδευσίας, ἀλλʼ ἣ μὲν παραπεμπτέα, ἡ ἐρυγή, ἡσυχῇ σὺν τῷ ἐκπνεομένῳ ἀέρι σχηματιζομένῳ κοσμίως τῷ στόματι, οὐχὶ δὲ τραγικῶν δίκην προσωπείων διελκομένῳ καὶ κεχηνότι. πταρμοῦ δὲ τὸ ταρακτικὸν ἀφαιρετέον ἀπολαβομένοις πράως τὰς ἀναπνοάς· ταύτῃ γὰρ εὐσχημονέστατα τὴν ἀθρόαν τοῦ πνεύματος ἀπειλὴν ἐναποσβεστέον οἰκονομοῦντα τὴν διέξοδον, ὡς καὶ λαθεῖν πειρᾶσθαι, ἤν τι καὶ συνεξάξῃ ἐκβιαζόμενος ὁ ἀὴρ περίττωμα. ἀγερωχίας δὲ καὶ ἀταξίας σύμβολον τὸ προσθεῖναι τοῖς ἤχοις ἐθέλειν, μὴ οὐχὶ ἀφαιρεῖν. οἱ δὲ διαγλύφοντες τοὺς ὀδόντας αἱμάσσοντες τὰ οὖλα σφίσι τε αὐτοῖς εἰσὶν ἀηδεῖς καὶ τοῖς πλησίον ἀπεχθεῖς. ναὶ μὴν καὶ τῶν ὤτων οἱ γαργαλισμοὶ καὶ τῶν πταρμῶν οἱ ἐρεθισμοὶ ὑώδεις εἰσὶ κνησμοί, πορνείας ἀκολάστου μελετητικοί. καὶ τὰς ὑπʼ ὄψιν δὲ ἀσχημοσύνας παραιτητέον καὶ τὰς αἰσχρολογίας αὐτῶν. καθεστὼς δὲ καὶ τὸ βλέμμα ἔστω, καὶ ἡ τοῦ τραχήλου ἐπιστροφὴ καὶ ἡ κίνησις εὐσταθὴς καὶ ἡ τῶν χειρῶν κατὰ τὰς ὁμιλίας προφορά. καθόλου γὰρ ὁ Χριστιανὸς ἠρεμίας καὶ ἡσυχίας καὶ γαλήνης καὶ εἰρήνης οἰκεῖός ἐστιν.","t":"So Wisdom advises, most usefully for life, “not to chatter in a crowd of elders,” cutting out our babbling from the start, beginning from God, and legislating moderation thus: “Do not repeat a word in your prayer.” Smacking of the lips, whistling, and snapping the fingers to call servants, being irrational signals, are to be avoided by rational human beings. We must also refuse constant spitting and violent clearing of the throat. Nor should one blow his nose at a drinking party; we must have some regard for our fellow guests, lest they be disgusted and turn away from such indecency, which accuses us of incontinence. For we are not like oxen and donkeys, for whom the manger and the dung heap are the same; many people blow their noses and spit at the same time and in the same place where they dine. If anyone sneezes, or belches, he should not deafen those near by the noise, bearing witness to his lack of education; the belch should be let out quietly with the breath, the mouth shaped decorously, not stretched and gaping like tragic masks. The disturbance of a sneeze should be removed by gently holding the breath; in this way the sudden threat of the breath is most decorously quenched, managing its passage, so as to try to hide it, if the forced air brings out any matter with it. Wishing to add to the noises, not to subtract, is a sign of arrogance and disorder. Those who pick their teeth until the gums bleed are unpleasant to themselves and hateful to those near them. Tickling the ears and provoking sneezes are swinish itchings, practice for licentious sexual immorality. Unseemly sights and foul talk about them are to be refused. Let the gaze be steady, and the turning of the neck and the motion, and the movement of the hands in conversation. For in general the Christian is at home with calm, quiet, stillness, and peace."},"clement-paedagogus/2.8.61":{"o":"Στεφάνων δὲ ἡμῖν καὶ μύρων χρῆσις οὐκ ἀναγκαία. ἐξοκέλλει γὰρ εἰς ἡδονὰς καὶ ῥᾳθυμίας, μάλιστα γειτνιώσης τῆς νυκτός. οἶδʼ ὅτι »ἀλάβαστρον μύρου« παρὰ τὸ δεῖπνον τὸ ἅγιον κομίσασα ἡ γυνὴ τοὺς πόδας ἤλειφεν τοῦ κυρίου καὶ ἧσεν αὐτόν. οἶδα δὲ καὶ χρυσῷ καὶ λίθῳ τιμίῳ τοὺς παλαιοὺς τῶν Ἑβραίων ἀναδουμένους βασιλεῖς. Ἀλλʼ ἡ μὲν γυνὴ μηδέπω τοῦ λόγου μεταλαβοῦσα (ἔτι γὰρ ἦν ἁμαρτωλός), ὅπερ ἡγεῖτο τὸ κάλλιστον εἶναι παρʼ αὐτῇ, τὸ μύρον, τούτῳ τετίμηκε τὸν δεσπότην· ἀμέλει καὶ τῷ κόσμῳ τοῦ σώματος, ταῖς θριξὶ ταῖς ἑαυτῆς, ἀπεψᾶτο τὸ περιττὸν τοῦ μύρου, ἐπισπένδουσα τῷ κυρίῳ μετανοίας δάκρυα. διὰ τοῦτο »ἀφέωνται αὐτῆς αἱ ἁμαρτίαι«. δύναται δὲ τοῦτο σύμβολον εἶναι τῆς διδασκαλίας τῆς κυριακῆς καὶ τοῦ πάθους αὐτοῦ· μύρῳ γὰρ εὐώδει ἀλειφόμενοι οἱ πόδες θεϊκὴν αἰνίττονται διδασκαλίαν ἐπὶ τὰ πέρατα τῆς γῆς μετʼ εὐκλείας ὁδεύουσαν· »ἐξῆλθεν γὰρ ὁ φθόγγος αὐτῶν ἐπὶ τὰ πέρατα τῆς γῆς.«","t":"The use of garlands and perfumes is not necessary for us. For it runs aground on pleasures and idleness, especially as night comes on. I know that the woman, bringing “an alabaster jar of perfume” to the holy supper, anointed the Lord's feet and delighted him. I know too that the ancient kings of the Hebrews were crowned with gold and precious stone. But the woman, not yet having received the Word (for she was still a sinner), honored the Master with what she thought the most beautiful thing she had, the perfume; and indeed with the adornment of her body, her own hair, she wiped off the excess perfume, pouring out on the Lord tears of repentance. That is why “her sins were forgiven.” This can be a symbol of the Lord's teaching and of his passion; for the feet anointed with fragrant perfume hint at the divine teaching traveling with glory to the ends of the earth: “For their sound has gone out to the ends of the earth.”"},"clement-paedagogus/2.8.62":{"o":"καὶ εἰ μὴ φορτικὸς εἶναι δοκῶ, οἱ πόδες οἱ τοῦ κυρίου οἱ μεμυρισμένοι ἀπόστολοί εἰσιν προφητείᾳ τῆς εὐωδίας τοῦ χρίσματος ἁγίου μεταλαβόντες πνεύματος. οἱ γοῦν περινοστήσαντες τὴν οἰκουμένην ἀπόστολοι καὶ τὸ εὐαγγέλιον κηρύξαντες πόδες ἀλληγοροῦνται κυρίου, περὶ ὧν καὶ διὰ τοῦ ψαλμῳδοῦ προθεσπίζει τὸ πνεῦμα· »προσκυνήσωμεν εἰς τὸν τόπον, οὗ ἔστησαν οἱ πόδες αὐτοῦ«, τοῦτʼ ἔστιν, οὗ ἔφθασαν οἱ πόδες αὐτοῦ οἱ ἀπόστολοι, διʼ ὧν κηρυσσόμενος ἐπὶ τὰ πέρατα ἧκεν τῆς γῆς. δάκρυα δὲ ἡ μετάνοιά ἐστι, καὶ λελυμέναι τρίχες φιλοκοσμίας ἐκήρυσσον ἀπαλλαγὴν καὶ τὴν μετὰ τοῦ κηρύγματος διὰ τὸν κύριον θλίψιν ἐν ὑπομοναῖς, τῆς παλαιᾶς ἐκείνης διὰ τὴν πίστιν τὴν νέαν λελυμένης κενοδοξίας. ἀλλὰ καὶ πάθος ἐμφαίνει δεσποτικὸν μυστικῶς ταύτῃ νοοῦσι· τὸ ἔλαιον αὐτός ἐστιν ὁ κύριος, ἀφʼ οὗ τὸ ἔλεος τὸ ἐφʼ ἡμᾶς· τὸ δὲ μύρον, δεδολωμένον ἔλαιον, ἐστὶν ὁ Ἰούδας ὁ προδότης, ᾧ τοὺς πόδας ἐχρίσθη κύριος τῆς ἐν κόσμῳ ἀναστροφῆς ἀπαλλαττόμενος· μυρίζονται γὰρ οἱ νεκροί· δάκρυα δέ ἐσμεν οἱ ἁμαρτωλοὶ μετανενοηκότες, οἱ εἰς αὐτὸν πεπιστευκότες, οἷς ἀφῆκεν τὰς ἁμαρτίας, καὶ αἱ τρίχες αἱ λελυμέναι πενθοῦσα Ἱερουσαλὴμ ἡ καταλελειμμένη, διʼ ἣν οἱ θρῆνοι οἱ προφητικοί. διδάξει δὲ ἡμᾶς αὐτὸς ὁ κύριος, ὅτι δεδολωμένος ὁ Ἰούδας ἐστίν, »ὃς ἂν ἐμβάψηται μετʼ ἐμοῦ« λέγων »εἰς τὸ τρύβλιον, οὗτός με παραδώσει«. ὁρᾷς τὸν συμπότην τὸν δόλιον; καὶ αὐτὸς οὗτος ὁ Ἰούδας φιλήματι προὔδωκε τὸν διδάσκαλον· γέγονεν ὁ αὐτὸς ὑποκριτὴς καὶ φίλημα δεδολωμένον ἔχων, ἄλλον παλαιὸν μιμούμενος ὑποκριτήν, καὶ τὸν λαὸν ἐλέγχων ἐκεῖνον· »ὁ λαὸς οὗτος τοῖς χείλεσι","t":"And if I do not seem tiresome, the perfumed feet of the Lord are the apostles, who by prophecy received the fragrance of the anointing of the Holy Spirit. The apostles, who went about the world and preached the gospel, are figuratively called the Lord's feet; of them the Spirit also prophesies through the psalmist: “Let us worship at the place where his feet stood,” that is, where his feet, the apostles, arrived, through whom he came, preached, to the ends of the earth. The tears are repentance; and the loosened hair proclaimed release from love of adornment, and the affliction borne with patience that went with the preaching for the Lord's sake, the old vanity being loosed through the new faith. Understood in this way too, it mystically shows the Lord's passion: the oil (elaion) is the Lord himself, from whom mercy (eleos) comes to us; the perfume, adulterated oil, is Judas the traitor, with whom the Lord's feet were anointed as he departed from his life in the world; for the dead are anointed with perfume. The tears are we sinners who have repented, who have believed in him, whose sins he forgave; and the loosened hair is mourning Jerusalem, left desolate, for which the prophets' laments were made. The Lord himself will teach us that Judas is adulterated, saying, “He who dips with me in the dish, he will betray me.” Do you see the treacherous fellow guest? And this same Judas betrayed the Teacher with a kiss; he became a hypocrite with an adulterated kiss, imitating another hypocrite of old, and convicting that people: “This people kisses me with their lips,"},"clement-paedagogus/2.8.63":{"o":"φιλοῦσί με, ἡ δὲ καρδία αὐτῶν πορρωτέρω ἐστὶν ἀπʼ ἐμοῦ.« οὐκ ἀπεικὸς οὖν αὐτὸν καταμηνύειν ἔλαιον μὲν ὡς μαθητὴν ἠλεημένον, δολερὸν δὲ ὡς προδότην ἔλαιον πεφαρμαγμένον. τοῦτο ἄρα ἦν ὃ προεφήτευον οἱ μυριζόμενοι πόδες, τὴν Ἰούδα προδοσίαν εἰς πάθος ὁδεύοντος κυρίου. καὶ αὐτὸς ὁ σωτὴρ ἀπονίπτων τοὺς πόδας τῶν μαθητῶν εἰς τὰς καλὰς πράξεις ἀποστέλλων αὐτούς, τὴν ὁδοιπορίαν αὐτῶν τὴν εἰς τὰς εὐεργεσίας τῶν ἐθνῶν ᾐνίξατο εὐπρεπῆ καὶ καθαρὰν προπαρασκευάσας τῇ ἰδίᾳ δυνάμει. ὤζεσέ τε ἐν τούτοις τὸ μύρον καὶ τὸ ἐπὶ πάντας φθάνον τῆς εὐωδίας ἔργον πεφήμισται· καὶ γὰρ πεπλήρωκεν τὸ πάθος τοῦ κυρίου ἡμᾶς μὲν εὐωδίας, Ἑβραίους δὲ ἁμαρτίας. σαφέστατα τοῦτο ἀπέδειξεν ὁ ἀπόστολος εἰπών· »τῷ θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι διʼ ἡμῶν ἐν παντὶ τόπῳ· ὅτι κυρίου εὐωδία ἐσμὲν τῷ θεῷ ἐν τοῖς σῳζομένοις καὶ ἐν τοῖς ἀπολλυμένοις· οἷς μὲν γὰρ ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν.« Βασιλεῖς δὲ οἱ Ἰουδαίων χρυσῷ καὶ λίθοις τιμίοις συνθέτῳ καὶ ποικίλῳ χρώμενοι στεφάνῳ, οἱ χριστοί, τὸν Χριστὸν ἐπὶ τῆς κεφαλῆς συμβολικῶς ἐπιφερόμενοι λελήθεσαν κεφαλῇ κοσμούμενοι κυρίου. λίθος γέ τοι τίμιος ἢ μαργαρίτης ἢ σμάραγδος αὐτὸν αἰνίττεται τὸν λόγον, χρυσὸς δὲ αὐτὸς πάλιν ὁ ἀδιάφθορος λόγος, ὁ τὸν ἰὸν τῆς φθορᾶς οὐκ ἐπιδεχόμενος. χρυσὸν αὐτῷ γεννηθέντι βασιλείας σύμβολον προσεκόμισαν οἱ μάγοι. μένει δὲ ἀθάνατος ὁ στέφανος οὗτος κατʼ εἰκόνα τοῦ κυρίου· οὐ γὰρ μαραίνεται ὡς ἄνθος. Οἶδα καὶ τὰ Ἀριστίππου τοῦ Κυρηναίου.","t":"but their heart is far from me.” It is not unlikely, then, that he points to Judas as oil, as a disciple who received mercy, but as a traitor, treacherous, poisoned oil. This, then, was what the perfumed feet foretold: the betrayal of Judas as the Lord went on his way to the passion. And the Savior himself, washing the disciples' feet and sending them out to good works, hinted at their journey to benefit the nations, having made it seemly and pure beforehand by his own power. The perfume gave off its scent in them, and the work of the fragrance that reaches all has been proclaimed; for the Lord's passion has filled us with fragrance, and the Hebrews with sin. The apostle showed this most clearly when he said: “Thanks be to God, who always leads us in triumph in Christ, and through us makes manifest the fragrance of the knowledge of him in every place; for we are the aroma of Christ to God among those who are being saved and among those who are perishing; to the one a fragrance from death to death, to the other a fragrance from life to life.” The kings of the Jews, using a crown composed of gold and precious stones, and various, the anointed ones, bearing Christ symbolically on their heads, were unknowingly adorned with the Lord's head. For a precious stone, pearl, or emerald hints at the Word himself, and gold again at the incorruptible Word, who does not admit the rust of corruption. The magi brought him gold at his birth as a symbol of kingship. This crown remains immortal, after the image of the Lord; for it does not wither like a flower. I know also the sayings of Aristippus of Cyrene."},"clement-paedagogus/2.8.64":{"o":"ἁβροδίαιτος ἦν ὁ Ἀρίστιππος· σοφιστικὸν οὗτος ἐρωτᾷ τινα τοιοῦτον λόγον· ἵππος μύρῳ χριόμενος εἰς τὴν ἵππου ἀρετὴν οὐ βλάπτεται οὐδὲ κύων μυρισθεὶς εἰς τὴν κυνὸς ἀρετήν· οὐδὲ ἄνθρωπος ἄρα, ἐπήγαγεν καὶ συνήγαγεν. ἀλλʼ ἵππῳ μὲν καὶ κυνὶ οὐδὲ εἷς λόγος τοῦ μύρου, οἷς δὲ ἡ αἴσθησις λογικωτέρα, τούτοις ἡ ἀπόλαυσις ἐπιψογωτέρα κορασιώδεις ὀδμὰς ἐπιφερομένοις. τούτων δὲ τῶν μύρων ἄπειροι διαφοραί, βρένθιον καὶ μετάλλιον καὶ βασίλειον πλαγγόνιόν τε καὶ ψάγδας Αἰγύπτιος. Σιμωνίδης δὲ ἐν τοῖς ἰάμβοις οὐκ αἰδεῖται λέγων· κἀλειφόμην μύροισι καὶ θυμιάμασιν καὶ βακκάρι· καὶ γάρ τις ἔμπορος παρῆν. ἐπιτηδεύουσι δὲ καὶ τὸ ἀπὸ κρίνων μύρον καὶ τὸ ἀπὸ τῆς κύπρου, καὶ ἡ νάρδος εὐδοκιμεῖ παρʼ αὐτοῖς καὶ τὸ ἀπὸ τῶν ῥόδων ἄλειμμα καὶ τὰ ἄλλα, οἷς ἔτι χρῶνται γυναῖκες, ὑγρά τε καὶ ξηρὰ καὶ τὰ ἐπίπαστα καὶ ὑποθυμιώμενα μύρα· ἐπινοεῖται γὰρ αὐτοῖς ὁσημέραι πρὸς τὸ ἄπληστον τῆς ἐπιθυμίας τὸ ἀκόρεστον τῆς εὐωδίας· διὸ καὶ πολλῆς τινος ἀπειροκαλίας ἀποπνέουσιν. αἳ δὲ καὶ τὰς ἐσθῆτας καὶ τὰς στρωμνὰς καὶ τοὺς οἴκους ὑποθυμιῶσί τε καὶ καταρραίνουσιν, μονονουχὶ δὲ καὶ τὰς ἀμίδας ὄζειν ἀναγκάζει τοῦ μύρου ἡ τρυφή.","t":"Aristippus lived luxuriously. He posed a sophistical argument of this kind: a horse anointed with perfume is not harmed in its excellence as a horse, nor a dog perfumed in its excellence as a dog; so neither is a human being, he concluded. But for horse and dog perfume means nothing; while for those whose perception is more rational, the enjoyment is more blameworthy when they wear girlish scents. The varieties of these perfumes are countless: brenthium, metallium, royal, plangonium, and Egyptian psagdas. Simonides, in his iambics, is not ashamed to say: “And I anointed myself with perfumes and incense and baccaris; for a merchant was at hand.” They also cultivate perfume from lilies and from henna; nard is esteemed among them, and ointment from roses, and the others that women still use, liquid and dry, powders and perfumes for burning. For every day they invent an insatiable supply of fragrance to match the insatiability of desire; so they reek of great tastelessness. Some even fumigate and sprinkle their clothes, beds, and houses; luxury all but forces the chamber pots to smell of perfume."},"clement-paedagogus/2.8.65":{"o":"εὖ μοι δοκοῦσι σχετλιάσαντες τῇ περὶ τοῦτο σπουδῇ τοσοῦτο τοῖς μύροις ἀποδιακεῖσθαί τινες τὴν ἀνδρωνῖτιν ἐκθηλύνουσιν, ὡς καὶ τοὺς τεχνίτας αὐτῶν, τοὺς μυρεψούς, τῶν εὐνομουμένων ἀπελαύνειν πόλεων καὶ τῶν ἀνθεινῶν ἐρίων τοὺς βαφεῖς ἀπελαύνειν καὶ αὐτούς· οὐ γὰρ θέμις δολερὰ εἵματα καὶ χρίσματα εἰς τὴν ἀληθείας παρεισιέναι πόλιν. χρὴ δὲ καὶ μάλα τοὺς μὲν ἄνδρας τοὺς παρʼ ἡμῖν μὴ μύρων, ἀλλὰ καλοκαγαθίας ὄζειν, γυνὴ δὲ ἀποπνείτω Χριστοῦ, τοῦ ἀλείμματος τοῦ βασιλικοῦ, μὴ διαπασμάτων καὶ μύρων, ἀεὶ δὲ τῷ σωφροσύνης ἀμβροσίῳ χρίσματι συναλειφέσθω, ἁγίῳ τερπομένη μύρῳ τῷ πνεύματι. τοῦτο σκευάζει Χριστὸς ἀνθρώποις γνωρίμοις, εὐωδίας ἄλειμμα, ἐκ τῶν οὐρανίων συντιθεὶς ἀρωμάτων τὸ μύρον. τούτῳ καὶ αὐτὸς ὁ κύριος συναλείφεται τῷ μύρῳ, ὡς διὰ Δαβὶδ μεμήνυται· »διὰ τοῦτο ἔχρισέν σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου· σμύρνα καὶ στακτὴ καὶ κασία ἀπὸ τῶν ἱματίων σου.«","t":"Some, it seems to me, rightly indignant at the zeal for this, are so averse to perfumes, which make the men's quarters effeminate, that they drive their makers, the perfumers, out of well-governed cities, and drive out the dyers of flowered wool too; for it is not right for deceptive garments and ointments to enter the city of truth. Our men should smell not of perfumes but of goodness; and let a woman breathe of Christ, the royal ointment, not of powders and perfumes, and let her always be anointed with the ambrosial ointment of self-control, delighting in the holy perfume, the Spirit. This is what Christ prepares for those who know him, an ointment of fragrance, composing the perfume from heavenly spices. With this perfume the Lord himself is anointed, as was declared through David: “Therefore God, your God, has anointed you with the oil of gladness above your companions; myrrh and stacte and cassia from your garments.”"},"clement-paedagogus/2.8.66":{"o":"Ἀλλὰ γὰρ μὴ λάθωμεν ὥσπερ οἱ γῦπες τὰ μύρα βδελυττόμενοι ἢ οἱ κάνθαροι (τούτους γὰρ ῥοδίνῳ χρισθέντας μύρῳ τελευτᾶν λέγουσιν), καὶ τούτων ἐγκριτέον ὀλίγα τινὰ τῶν μύρων ταῖς γυναιξίν, ὅσα μὴ καρῶσι τὸν ἄνδρα· αἱ γὰρ ὑπέρμετροι χρίσεις τῶν μύρων κηδείας, οὐ συμβιώσεως ἀποπνέουσιν. καίτοι καὶ τὸ ἔλαιον αὐτὸ ταῖς μελίτταις καὶ τοῖς ἐντόμοις ἐστὶ πολέμιον ζῴοις, ἀνθρώπων δὲ τοὺς μὲν ὤνησεν, ἔστιν δὲ οὓς εἰς μάχην ἐξεκαλέσατο, καὶ τοὺς πρότερον δειλοὺς ἀληλιμμένους τοῦτο ἐν τοῖς σταδίοις ἐκτρέπει εἰς τὸ τῆς ἀγωνίας πάμμαχον. μαλθακὸν δὲ ἔλαιον τὸ μύρον ὂν οὐκ οἴεσθε τὰ ἤθη τὰ γεννικὰ ἐκθηλύνειν δύνασθαι; μάλιστα.","t":"But let us not, without noticing, be like vultures who loathe perfumes, or beetles (they say these die when anointed with rose perfume); a few of these perfumes may be allowed to women, those that do not stupefy the husband. For immoderate anointing with perfumes smells of a funeral, not of married life. Indeed oil itself is hostile to bees and insects; among human beings it benefits some, and calls others out to fight, turning those formerly cowardly, when anointed, to all-out fighting in the stadiums. Do you not think that perfume, being softened oil, can make noble characters effeminate? Very much so."},"clement-paedagogus/2.8.67":{"o":"ὥσπερ δὲ τὴν τρυφὴν καὶ τῆς γεύσεως ἀποκεκλείκαμεν, οὕτως ἀμέλει καὶ τῶν ὄψεων καὶ τῶν ὀσφρήσεων τὴν ἡδυπάθειαν ἐξορίζομεν, μὴ λάθωμεν ἣν ἐφυγαδεύσαμεν ἀκολασίαν, κάθοδον αὐτῇ διδόντες εἰς ψυχὴν διὰ τῶν αἰσθήσεων, οἱονεὶ διὰ θυρῶν ἀφρουρήτων. εἰ γοῦν τῆς εὐωδίας τὸ θυμίαμα τὸν μέγαν ἀρχιερέα, τὸν κύριον, ἀναφέρειν λέγοιεν τῷ θεῷ, μὴ θυσίαν ταύτην καὶ εὐωδίαν θυμιάματος νοούντων, ἀλλὰ γὰρ τὸ τῆς ἀγάπης δεκτὸν ἀναφέρειν τὸν κύριον, τὴν πνευματικὴν εὐωδίαν, εἰς τὸ θυσιαστήριον παραδεχέσθων. αὔταρκες μὲν οὖν τὸ ἔλαιον αὐτὸ λιπᾶναί τε τὴν ἐπιφάνειαν καὶ ἀνεῖναι τὸ νευρῶδες καί τινα τοῦ σώματος ὀσμὴν ἀναστεῖλαι βαρυτέραν, [εἰ] καὶ πρὸς τοῦτο τοῦ ἐλαίου δεοίμεθα ἄν· ἡ δὲ ἐπιτήδευσις τῆς εὐωδίας δέλεάρ ἐστι ῥᾳθυμίας, πόρρωθεν εἰς λίχνον ἐπιθυμίαν ἐπισπωμένης. πάντοθεν γὰρ ἀγώγιμος ὁ ἀκόλαστος καὶ ἀπὸ ἐδωδῆς καὶ ἀπὸ στρωμνῆς καὶ ἀπὸ συναναστροφῆς καὶ ἐκ τῶν ὀφθαλμῶν καὶ ἐκ τῶν ὤτων καὶ ἐκ τῶν γνάθων, ἀλλὰ καὶ ἐκ τῶν μυκτήρων.","t":"As we have shut luxury out of taste, so we banish the voluptuousness of sights and smells, lest we unwittingly give the licentiousness we have exiled a way back into the soul through the senses, as through unguarded doors. If they say that the great High Priest, the Lord, offers to God the incense of fragrance, let them not understand this as a sacrifice and fragrance of incense, but let them accept that the Lord offers on the altar the acceptable offering of love, the spiritual fragrance. Oil itself is sufficient to anoint the skin, relax the sinews, and suppress any heavier smell of the body, if we need oil for this too. But the pursuit of fragrance is a bait of idleness, drawing us from afar toward dainty desire. For the licentious man can be led from every side: by food, by bed, by company, by the eyes, the ears, the jaws, and also by the nostrils."},"clement-paedagogus/2.8.68":{"o":"καθάπερ οἱ βόες τοῖς κρίκοις καὶ τοῖς σχοίνοις, οὕτω δὲ καὶ ὁ ἀκόλαστος θυμιάμασι καὶ μύροις καὶ ταῖς ἀπὸ τῶν στεφάνων εὐωδίαις περιέλκεται. ἐπεὶ δὲ οὐδεμίαν χώραν ἀπονέμομεν ἡδονῇ πρὸς οὐδεμίαν συμπεπλεγμένῃ λυσιτελῆ τῷ βίῳ χρείαν, φέρε κἀνταῦθα διαστειλώμεθα, τὸ χρειῶδες αἱρούμενοι. εἰσὶ γάρ τινες εὐωδίαι οὐ καρωτικαὶ οὐδὲ ἐρωτικαί, οὔκουν συμπλοκῆς καὶ τῆς ἀκολάστου ἑταιρείας ἀποπνέουσαι, ὑγειναὶ δὲ μετὰ σωφροσύνης καὶ τὸν μὲν ἐγκέφαλον ὑποτρέφουσαι, ὁπηνίκα ἂν καχεκτῇ, ῥωννύουσαι δὲ καὶ τὸν στόμαχον. [πολλοῦ τοίνυν δεῖ τοῖς ἄνθεσιν ἐπιψύχειν αὐτόν, ὁπότε ἀλεαίνεσθαι ἐθέλει τὸ νευρῶδες·] οὐ γὰρ κατὰ πάντα ἀποσκορακιστέον τὴν χρῆσιν αὐτῶν, ἀλλʼ ὥσπερ φαρμάκῳ καὶ βοηθήματι χρηστέον τῷ μύρῳ πρός τε τὸ ἐπεγεῖραι τὴν ἀπαυδῶσαν δύναμιν καὶ πρὸς τοὺς κατάρρους καὶ πρὸς τὰς καταψύξεις δυσαρέστησίν τε, καθὰ καὶ ὁ κωμικός φησί που· μύροις ὑπαλείφεται τὰς ῥῖνας· ὑγιείας μέρος μέγιστον ὀδμὰς ἐγκεφάλῳ χρηστὰς ποιεῖν· καὶ ἡ τῶν ποδῶν διὰ τοῦ λίπους τῶν ἀναθερμαινόντων ἢ ἐμψυχόντων μύρων ἀνάτριψις ὠφελείας ἕνεκεν ἐπιτηδεύεται, ὡς δὴ ἀπὸ τῆς κεφαλῆς τοῖς πεπληρωμένοις ὁλκήν τινα καὶ ὑποχώρησιν ἐπὶ τὰ μὴ κύρια τῶν μερῶν γίνεσθαι. ἡδονὴ δέ, ᾗ μὴ πρόσεστι τὸ χρειῶδες, ἤθους ἐστὶν ἑταιρικοῦ διαβολὴ καὶ φάρμακον ἐρεθισμῶν.","t":"As oxen are led by rings and ropes, so the licentious man is dragged about by incense and perfumes and the fragrance of garlands. But since we give no room to pleasure that is not joined to some profitable use in life, let us make a distinction here too, choosing what is useful. There are some fragrances that are neither stupefying nor erotic, not smelling of intercourse and licentious company, but healthful with self-control, nourishing the brain when it is in poor condition and strengthening the stomach. [It is far from right, then, to chill it with flowers, when the sinews want warming.] We must not reject their use altogether, but use perfume as a medicine and remedy, to rouse failing strength, and for catarrhs, chills, and discomfort, as the comic poet says somewhere: “He rubs his nostrils with perfumes; the greatest part of health is to give the brain good smells.” And rubbing the feet with the fat of warming or cooling perfumes is practiced for its benefit, so that there may be a drawing off and withdrawal from the head, when it is congested, to the less vital parts. But pleasure without usefulness is a charge of a courtesan's character and a drug for provocations."},"clement-paedagogus/2.8.69":{"o":"διαφέρει δὲ ὅλως τὸ μυραλοιφεῖν τοῦ μύρῳ χρίεσθαι· τὸ μὲν γὰρ θηλυδριῶδες, τὸ δὲ χρίεσθαι τῷ μύρῳ καὶ λυσιτελεῖ ἔσθʼ ὅτε. Ἀρίστιππος γοῦν ὁ φιλόσοφος χρισάμενος μύρῳ κακοὺς κακῶς ἀπολωλέναι χρῆναι τοὺς κιναίδους ἔφασκεν τοῦ μύρου τὴν ὠφέλειαν εἰς λοιδορίαν διαβεβληκότας. »τίμα δὲ ἰατρὸν πρὸς χρείαν αὐτοῦ«, φησὶν ἡ γραφή· »καὶ γὰρ αὐτὸν ἔκτισεν ὁ ὕψιστος, παρὰ δὲ κυρίου ἐστὶν ἴασις.« εἶτα ἐπάγει· »καὶ μυρεψὸς ποιήσει μίγμα«, ὡς εἰς ὠφέλειαν δηλονότι, οὐκ εἰς ἡδυπάθειαν δεδομένων τῶν μύρων. οὐ γὰρ περὶ τὸ ἐρεθιστικὸν τῶν μύρων σπουδαστέον οὐδαμῶς, ἀλλὰ τὸ ὠφέλιμον ἐκλεκτέον, ὅπου γε καὶ τοῦ ἐλαίου τὴν γένεσιν ἀνῆκεν ὁ θεὸς ἀνθρώποις εἰς πόνων ἀρωγήν. αἱ δὲ ἀφραίνουσαι γυναῖκες βάπτουσαι μὲν τὰς πολιάς, μυρίζουσαι δὲ τὰς τρίχας πολιώτεραι θᾶττον γίνονται διὰ τὰ ἀρώματα ξηραντικὰ ὄντα. διὸ καὶ αὐχμηρότεροι φαίνονται οἱ μυριζόμενοι· ὁ δὲ αὐχμὸς πολιωτέρους ποιεῖ (εἴτε γὰρ αὔανσις τριχὸς ἡ πολιὰ εἴτε ἔνδεια θερμοῦ), τῆς ξηρότητος τὴν οἰκείαν τῆς τριχὸς ἐκπινούσης τροφὴν τὴν ὑγρὰν καὶ πολιοὺς ἀποτελούσης. πῶς οὖν εἰκότως ἔτι ἀγαπῷεν ἂν τὰ μύρα, διʼ ἃ αἱ πολιαί, οἱ φεύγοντες πολιάς; καθάπερ δὲ οἱ κύνες ῥινηλατοῦντες ἐκ τῆς ὀδμῆς ἀνιχνεύουσι τὰ θηρία, οὕτως ἐκ τῆς περιέργου τῶν μύρων εὐωδίας θηρῶσιν οἱ σώφρονες τοὺς ἀσελγεῖς.","t":"There is a great difference between being drenched in perfume and being anointed with perfume; the one is effeminate, while anointing with perfume is sometimes even beneficial. Aristippus the philosopher, when anointed with perfume, used to say that the effeminate deserved to perish miserably for having brought the usefulness of perfume into disrepute. “Honor the physician for his use,” says Scripture, “for the Most High created him, and healing comes from the Lord.” Then it adds, “And the perfumer will make a mixture,” clearly because perfumes were given for benefit, not for luxury. We must not in any way be eager for the stimulating effect of perfumes, but choose what is beneficial, since God caused oil to grow for human beings as a help in their labors. Foolish women who dye their gray hair and perfume their locks become grayer sooner, because aromatics are drying. That is why those who perfume themselves look more parched; and dryness makes people grayer (whether grayness is a withering of the hair or a lack of heat), the dryness drinking up the hair's proper moist nourishment and making it gray. How then could those who flee gray hair still reasonably love perfumes, which cause gray hair? And as dogs, following the scent, track down game by smell, so the self-controlled detect the licentious by the elaborate fragrance of their perfumes."},"clement-paedagogus/2.8.70":{"o":"Τοιαύτη δὲ καὶ τῶν στεφάνων ἡ χρῆσις, κωμαστικὴ καὶ πάροινος· ἄπερρε· μή μοι στέφανον ἀμφιθῇς κάρᾳ. ἦρος μὲν γὰρ ὥρᾳ λειμῶσιν ἐνδρόσοις καὶ μαλακοῖς, ποικίλοις χλοάζουσιν ἄνθεσιν, ἐνδιαιτᾶσθαι καλόν, αὐτοφυεῖ καὶ εἰλικρινεῖ τινι εὐωδίᾳ καθάπερ τὰς μελίττας τρεφομένους· τὸ δὲ πλεκτὸν στέφανον ἐξ ἀκηράτου λειμῶνος κοσμήσαντας οἴκοι περιφέρειν οὐ σωφρόνων· οὐ γὰρ ἁρμόδιον ῥόδων κάλυξιν ἢ ἴοις ἢ κρίνοις ἢ ἄλλοις τισὶ τοιούτοις ἄνθεσι χαίτην πυκάζεσθαι κωμαστικήν, διανθιζομένους τὴν χλόην. ἐμψύχει γὰρ χαίτην ἄλλως ὁ στέφανος περικείμενος καὶ διʼ ὑγρότητά [τε] καὶ διὰ ψυχρότητα. ταύτῃ καὶ οἱ ἰατροὶ ψυχρὸν εἶναι φυσιολογοῦντες τὸν ἐγκέφαλον μύρῳ χρίεσθαι ἀξιοῦσι τὰ στήθη καὶ μυκτῆρας ἄκρους, ὡς δυνηθῆναι τὴν πυρώδη ἀναθυμίασιν ἡσυχῇ διοδεύουσαν εὐρώστως ἀναθάλπειν τὴν ψυχρότητα. πολλοῦ τοίνυν δεῖ τοῖς ἄνθεσιν ἐπιψύχειν αὐτόν, ὁπότε ἀλεαίνεσθαι ἐθέλει τὸ νευρῶδες. ναὶ μὴν καὶ τὸ τερπνὸν τῆς ἀνθήσεως οἱ καταστεφθέντες ἀπολλύουσιν. οὔτε γὰρ ἀπολαύουσι τῆς ὄψεως οἱ ἀναδούμενοι τὸν στέφανον ὑπὲρ τὰς ὄψεις οὐδὲ μὴν τῆς εὐωδίας οἱ ἀπελαύνοντες ὑπὲρ τὰς ἀναπνοὰς τὰ ἄνθη· ἀναδιδούσης γὰρ ἄνω καὶ ἀναθυμιωμένης κατὰ φύσιν τῆς εὐωδίας ὑπὲρ τὴν κεφαλὴν ἔρημος τῆς ἀπολαύσεως ἡ ἀναπνοὴ καταλείπεται, ἀφαρπαζομένης τῆς εὐωδίας. ὥσπερ οὖν τὸ κάλλος, οὕτως καὶ τὸ ἄνθος τέρπει βλεπόμενον, καὶ χρὴ διʼ ὄψεως ἀπολαύοντας τῶν καλῶν δοξάζειν τὸν δημιουργόν. ἡ χρῆσις δὲ αὐτῶν ἐπιβλαβής, καὶ θᾶττον παρέρχεται μετανοίᾳ τιμωρουμένη.","t":"Such too is the use of garlands, belonging to revels and drunkenness: “Away! Do not put a garland on my head.” In spring it is good to spend time in dewy, soft meadows, green with many-colored flowers, feeding like the bees on their natural, pure fragrance; but to adorn oneself with a woven garland from an untouched meadow and carry it about at home does not befit the self-controlled. It is not fitting to crown the hair of revelers with rosebuds or violets or lilies or other such flowers, decking out the grass. A garland placed around the head chills it, both through moisture and through coldness. That is why physicians, holding that the brain is cold by nature, think it right to anoint the chest and the tips of the nostrils with perfume, so that the fiery vapor, passing quietly, may vigorously warm the coldness. It is far from right, then, to chill it with flowers, when the sinews want warming. Moreover, those who are crowned lose the delight of the flowers. For those who bind the garland above their eyes do not enjoy seeing it, nor do those who put the flowers above their breathing enjoy the fragrance; for since fragrance naturally rises and evaporates above the head, the breath is left without enjoyment, the fragrance being carried off. Like beauty, the flower delights when seen; and we should glorify the Creator by enjoying good things through sight. Their use is harmful, and passes quickly, punished by regret."},"clement-paedagogus/2.8.71":{"o":"αὐτίκα δὴ μάλα καὶ διελέγχεται τὸ ἐφήμερον αὐτῶν· ἄμφω γὰρ μαραίνεσθον, καὶ τὸ ἄνθος καὶ τὸ κάλλος. ἀλλὰ καὶ τοὺς θιγγάνοντας αὐτοῖν τὸ μὲν ἐνέψυξεν, τὸ δὲ ἐξέκαυσεν. ἑνὶ δὲ λόγῳ ἡ παρὰ τὴν ὄψιν ἀπόλαυσις αὐτοῖν ὕβρις ἐστίν, οὐ τρυφή· τρυφᾶν δὲ ἡμῖν, ὡς ἐν παραδείσῳ, προσῆκεν σωφρόνως τῷ ὄντι παρεπομένοις τῇ γραφῇ. στέφανον μὲν γυναικὸς τὸν ἄνδρα ὑποληπτέον, ἀνδρὸς δὲ τὸν γάμον, ἄνθη δὲ τοῦ γάμου τὰ τέκνα ἀμφοῖν, ἃ δὴ τῶν σαρκικῶν λειμώνων ὁ θεῖος δρέπεται γεωργός. »στέφανος δὲ γερόντων τέκνα τέκνων, δόξα δὲ παισὶν οἱ πατέρες«, φησίν· ἡμῖν δὲ δόξα ὁ πατὴρ τῶν ὅλων, καὶ τῆς συμπάσης ἐκκλησίας στέφανος ὁ Χριστός. Καθάπερ δὲ αἱ ῥίζαι καὶ αἱ βοτάναι, οὕτως δὲ καὶ τὰ ἄνθη ἰδίας ἔχει ποιότητας καὶ τὰς μὲν ἐπωφελεῖς, τὰς δὲ ἐπιβλαβεῖς, ἔστι δὲ ἃς καὶ ἐπισφαλεῖς. ὁ γοῦν κιττὸς ἐμψύχει, ἡ δὲ καρύα πνεῦμα ἀφίησιν καρωτικόν, ὡς ἐμφαίνει καὶ τοὔνομα ἐτυμολογούμενον. νάρκισσος δὲ βαρύοδμόν ἐστιν ἄνθος, ἐλέγχει δὲ αὐτὸ ἡ προσηγορία νάρκαν ἐμποιοῦν τοῖς νεύροις. αἱ δὲ τῶν ῥόδων καὶ τῶν ἴων ἀποφοραὶ ἡσυχῇ οὖσαι ψυχραὶ συστέλλουσι καὶ ἐπιστύφουσι τὰς καρηβαρίας· ἡμῖν δὲ οὐχ ὁπωστιοῦν συμμεθύειν, ἀλλʼ οὐδὲ οἰνοῦσθαι ἐπιτέτραπται. ναὶ μὴν ὁ κρόκος καὶ τῆς κύπρου τὸ ἄνθος εἰς ὕπνον ἄλυπον ὑπάγετον. πολλὰ δὲ αὐτῶν φύσει ψυχρὸν ὄντα τὸν ἐγκέφαλον ἀναθάλπει ταῖς ἀποφοραῖς λεπτύνοντα τῆς κεφαλῆς τὰ περιττεύματα. ἐντεῦθεν καὶ τὸ ῥόδον ἐπωνόμασται, φασίν, ὅτι πάμπολυ τῆς ὀδωδῆς ἀφίησι ῥεῦμα· διὸ καὶ θᾶττον μαραίνεται.","t":"Their short life is shown at once; for both wither, the flower and beauty. Of those who touch them, the one (the flower) chills them, the other (beauty) inflames them. In a word, the enjoyment of both beyond sight is insolence, not delight; it befits us to take delight, as in paradise, self-controlled, truly following Scripture. We should consider the husband the crown of the wife, and marriage the crown of the husband, and the children the flowers of the marriage of both, which the divine Farmer gathers from the fleshly meadows. “Children's children are the crown of old men, and fathers the glory of children,” it says; and our glory is the Father of all, and the crown of the whole church is Christ. Like roots and plants, flowers too have their own qualities, some beneficial, some harmful, and some dangerous. Ivy cools; the walnut (karya) gives off a stupefying (karōtikon) air, as its name shows by derivation. The narcissus is a heavy-scented flower, and its name convicts it of causing numbness (narkē) in the sinews. The scents of roses and violets, being mildly cold, contract and check headaches; but we are not permitted to get drunk with others in any way at all, nor even to be flushed with wine. Saffron and the henna flower lead to painless sleep. Many of them, by their scents, warm the brain, which is naturally cold, thinning the residues of the head. Hence, they say, the rose (rhodon) was named, because it gives off a great stream (rheuma) of scent; that is why it withers so quickly."},"clement-paedagogus/2.8.72":{"o":"Ἀλλʼ οὐδὲ παρὰ τοῖς ἀρχαίοις τῶν Ἑλλήνων ἡ χρῆσίς πω τῶν στεφάνων ἦν. οὔτε γὰρ οἱ μνήστορες οὔθʼ οἱ ἁβροδίαιτοι κέχρηνται Φαίακες αὐτοῖς. ἐν δὲ τοῖς ἀγῶσι πρῶτον ἡ τῶν ἄθλων δόσις ἦν, δεύτερον δὲ ὁ περιαγερμός, τρίτον ἡ φυλλοβολία, τελευταῖον ὁ στέφανος, ἐπίδοσιν λαβούσης εἰς τρυφὴν τῆς Ἑλλάδος μετὰ τὰ Μηδικά. εἴργονται τοίνυν στεφάνων οἱ τῷ λόγῳ παιδαγωγούμενοι, οὐκ ἐπεὶ καταδεῖν δοκοῦσιν τὸν λόγον ἐν ἐγκεφάλῳ τοῦτον ἱδρυμένον, οὐδʼ ὅτι κωμαστικῆς ἀγερωχίας σύμβολον ὁ στέφανος εἴη ἄν, ἀλλὰ γὰρ ὅτι τοῖς εἰδώλοις κατωνόμασται. ὁ γοῦν Σοφοκλῆς τὸν νάρκισσον »ἀρχαῖον μεγάλων θεῶν στεφάνωμα« προσεῖπε, τῶν χθονίων λέγων· ῥόδῳ δὲ τὰς Μούσας Σαπφὼ καταστέφει· οὐ γὰρ † ἀπʼ ἀρχῆς ῥόδων τῶν ἐκ Πιερίας· κρίνῳ δὲ ἥδεσθαι τὴν Ἥραν φασὶν καὶ τὴν Ἄρτεμιν μυρρίνῃ. εἰ γὰρ καὶ τὰ μάλιστα μὲν διʼ ἄνθρωπον γέγονε τὰ ἄνθη, ταῦτα δὲ οἱ ἀνόητοι λαβόντες οὐκ εἰς τὴν ἰδίαν εὐχάριστον χρῆσιν, ἀλλʼ εἰς τὴν τῶν δαιμονίων ἀχάριστον ὑπηρεσίαν κατεχρήσαντο, ἀφεκτέον αὐτῶν »διὰ τὴν συνείδησιν«.","t":"Even among the ancient Greeks the use of garlands was not yet customary. Neither the suitors nor the luxurious Phaeacians used them. In the games, first came the giving of prizes, second the procession, third the throwing of leaves, and last the garland, as Greece progressed toward luxury after the Persian wars. Those instructed by the Word, then, keep away from garlands, not because they think they bind the reason seated in the brain, nor because the garland is a symbol of reveling arrogance, but because it has been dedicated to idols. Sophocles called the narcissus “the ancient garland of the great gods,” meaning the gods of the underworld; Sappho crowns the Muses with the rose: “for you have no share † in the roses from Pieria”; and they say Hera delights in the lily and Artemis in myrtle. For even if flowers were made above all for the sake of human beings, the foolish have taken them and misused them, not for their own thankful use, but for the thankless service of demons; so we must abstain from them “for conscience's sake.”"},"clement-paedagogus/2.8.73":{"o":"ἀοχλήτου δὲ ἀμεριμνίας ὁ στέφανος σύμβολον· ταύτῃ καὶ τοὺς νεκροὺς καταστεφανοῦσιν, ᾧ λόγῳ καὶ τὰ εἴδωλα, ἔργῳ προσμαρτυροῦντες αὐτοῖς τὸ εἶναι νεκροῖς. οἱ μὲν γὰρ βακχεύοντες οὐδὲ ἄνευ στεφάνων ὀργιάζουσιν· ἐπὰν δὲ ἀμφιθῶνται τὰ ἄνθη, πρὸς τὴν τελετὴν ὑπερκάονται. οὐ δὴ κοινωνητέον οὐδʼ ὁπωστιοῦν δαίμοσιν, ἀλλʼ οὐδὲ τὴν εἰκόνα τοῦ θεοῦ τὴν ζῶσαν δίκην εἰδώλων τῶν νεκρῶν καταστεπτέον. ὁ γὰρ καλὸς τοῦ ἀμαράντου στέφανος ἀπόκειται τῷ καλῶς πεπολιτευμένῳ· τὸ ἄνθος τοῦτο γῆ βαστάζειν οὐ κεχώρηκεν· μόνον δὲ αὐτὸ καρποφορεῖν ἐπίσταται οὐρανός. πρὸς δὲ καὶ ἀλόγιστον ἀκηκοότας ἡμᾶς τὸν κύριον ἀκάνθαις ἐστεμμένον αὐτοὺς ἐντρυφῶντας τῷ σεμνῷ τοῦ κυρίου πάθει ἀναδεῖσθαι τοῖς ἄνθεσιν. ὁ μὲν γὰρ τοῦ κυρίου στέφανος ἡμᾶς ᾐνίττετο προφητικῶς τούς ποτε ἀκάρπους, τοὺς περικειμένους αὐτῷ διὰ τῆς ἐκκλησίας, ἧς ἐστιν κεφαλή· ἀλλὰ καὶ τῆς πίστεώς ἐστιν τύπος, ζωῆς μὲν διὰ τὴν οὐσίαν τοῦ ξύλου, εὐφροσύνης δὲ διὰ τὴν προσηγορίαν τοῦ στεφάνου, κινδύνου δὲ διὰ τὴν ἄκανθαν· οὐδὲ γὰρ ἀναιμωτεὶ προσιέναι τῷ λόγῳ ἔξεστιν. ὁ δὲ πλεκτὸς μαραίνεται στέφανος οὗτος καὶ τὸ πλέγμα τῆς σκολιότητος ἀναλύεται καὶ τὸ ἄνθος ξηραίνεται· μαραίνεται γὰρ ἡ δόξα τῶν τῷ κυρίῳ μὴ πεπιστευκότων. Ἰησοῦν δὲ ἐστεφάνωσαν ὑψωμένον τῆς αὑτῶν καταμαρτυροῦντες ἀμαθίας· τοῦτʼ αὐτὸ γὰρ οἱ σκληροκάρδιοι προφητείαν οὖσαν σεσοφισμένην οὐ νοοῦσιν, ἣν αὐτοὶ ὕβριν καλοῦσιν κυρίου. οὐκ ἔγνω τὸν κύριον ὁ λαὸς ὁ πεπλανημένος, οὐ περιτέτμηται τὸν λογισμόν, οὐ πεφώτισται τὸν σκοτισμόν, οὐκ εἶδεν τὸν θεόν, τὸν κύριον ἠρνήσατο, ἀπολώλεκεν τὸ εἶναι Ἰσραήλ, ἐδίωξεν τὸν θεόν, καθυβρίζειν ἤλπισε τὸν λόγον, καὶ ὃν ἐσταύρωσεν ὡς κακοῦργον,","t":"The garland is a symbol of undisturbed freedom from care; that is why they crown the dead, as they do idols, bearing witness in deed that these are dead. Bacchants do not celebrate their orgies without garlands; when they put the flowers on, they are inflamed toward the rite. We must have no fellowship at all with demons, nor crown the living image of God like dead idols. For the beautiful crown of amaranth is laid up for the one who has lived well; the earth cannot bear this flower; heaven alone knows how to bring it forth. Besides, it is unreasonable for us, who have heard that the Lord was crowned with thorns, to deck ourselves with flowers, as if reveling in the Lord's holy passion. For the Lord's crown pointed prophetically to us, once fruitless, who are placed around him through the church, of which he is the head. It is also a type of faith: of life, through the substance of the wood; of gladness, through the name of the crown; of danger, through the thorn; for it is not possible to approach the Word without blood. But this woven garland withers, the weave of crookedness is undone, and the flower dries up; for the glory of those who have not believed in the Lord withers. They crowned Jesus when he was lifted up, bearing witness against their own ignorance. For the hard-hearted do not understand the very thing that is a wise prophecy, which they call an insult to the Lord. The people that went astray did not know the Lord; it was not circumcised in reasoning, not enlightened in its darkness; it did not see God; it denied the Lord; it lost its being Israel; it persecuted God; it hoped to insult the Word; and him whom it crucified as a criminal"},"clement-paedagogus/2.8.74":{"o":"ἀνέστεψεν ὡς βασιλέα. διὰ τοῦτό τοι εἰς ὃν οὐκ ἐπίστευσαν ἄνθρωπον, τὸν φιλάνθρωπον θεὸν ἐπιγνώσονται κύριον καὶ δίκαιον· ὅτι αὐτοὶ παρεπίκραναν ἐπιδείξασθαι τὸν κύριον, τοῦτο αὐτῷ ὑψουμένῳ μεμαρτυρήκασι, τὸ διάδημα τῆς δικαιοσύνης τῷ ὑπὲρ πᾶν ὄνομα ἐπηρμένῳ περιάψαντες διὰ τῆς ἀειθαλοῦς ἀκάνθης. τὸ διάδημα τοῦτο τοῖς ἐπιβουλεύουσι πολέμιον ἐκώλυσεν αὐτούς, τοῖς συνεκκλησιάζουσιν φίλον ἐθρίγκωσεν αὐτούς· ὁ στέφανος οὗτος ἄνθος ἐστὶ τῶν πεπιστευκότων εἰς τὸν δεδοξασμένον, αἱμάσσει δὲ καὶ κολάζει τοὺς ἠπιστηκότας. ναὶ μὴν καὶ σύμβολόν ἐστι δεσποτικοῦ κατορθώματος, βαστάσαντος αὐτοῦ τῇ κεφαλῇ καὶ τῷ ἡγεμονικῷ τοῦ σώματος πάντα ἡμῶν τὰ πονηρά, διʼ ὧν ἐκεντούμεθα· αὐτὸς γὰρ τῷ ἰδίῳ πάθει ῥυσάμενος ἡμᾶς ἀπὸ σκανδάλων καὶ ἁμαρτιῶν καὶ τῶν τοιούτων ἀκανθῶν καὶ τὸν διάβολον καταργήσας εἰκότως ἐπευχόμενος εἴρηκεν· »ποῦ σου, θάνατε, τὸ κέντρον;« καὶ ἡμεῖς μὲν ἐξ ἀκανθῶν τρυγῶμεν σταφυλὴν καὶ σῦκα ἀπὸ βάτων· οἳ δὲ εἰς τραύματα καταξαίνονται, ἐφʼ οὓς ἐξεπέτασε τὰς χεῖρας ἐπὶ λαὸν ἀπειθῆ καὶ ἄκαρπον.","t":"it crowned as a king. Therefore, the man in whom they did not believe they will recognize as the loving God, Lord and just; for what they bitterly provoked, to show the Lord, they bore witness to him when he was lifted up, placing the diadem of righteousness through the evergreen thorn on him who is exalted above every name. This diadem, hostile to those who plotted against him, restrained them; friendly to those who gather in the church, it crowned them. This crown is the flower of those who have believed in the one who is glorified, but it draws blood from and punishes those who have not believed. It is also a symbol of the Lord's achievement, since he bore on his head, the ruling part of the body, all our evils by which we were pierced. For by his own passion he rescued us from stumbling blocks, sins, and such thorns, and, having destroyed the devil, he rightly said in triumph, “Where, O death, is your sting?” And we gather grapes from thorns and figs from thistles; but they are torn to wounds, those over whom he stretched out his hands, over a disobedient and fruitless people."},"clement-paedagogus/2.8.75":{"o":"Ἔχοιμʼ ἄν σοι καὶ ἄλλο μυστικὸν ἐνταῦθα εἰπεῖν. ἐπεὶ γὰρ ὁ παγκρατὴς κύριος τῶν ὅλων, ὁπηνίκα νομοθετεῖν ἤρχετο τῷ λόγῳ, [καὶ] τῷ Μωσεῖ καταφανῆ ἐβούλετο γενέσθαι τὴν αὑτοῦ δύναμιν, ὄψις αὐτῷ δείκνυται θεοειδὴς φωτὸς μεμορφωμένου ἐπὶ φλεγομένῳ βάτῳ· τὸ δὲ ἀκανθῶδες φυτόν ἐστιν, ὁ βάτος· ἐπειδὴ δὲ ἐπαύσατο τῆς νομοθεσίας καὶ τῆς εἰς ἀνθρώπους ἐπιδημίας ὁ λόγος, ὁ κύριος μυστικῶς αὖθις ἀναστέφεται ἀκάνθῃ, ἐνθένδε ἀπιὼν ἐκεῖσε ὅθεν κατῆλθεν, ἀνακεφαλαιούμενος τὴν ἀρχὴν τῆς καθόδου τῆς παλαιᾶς, ὅπως ὁ διὰ βάτου τὸ πρῶτον ὀφθείς, ὁ λόγος, διὰ τῆς ἀκάνθης ὕστερον ἀναληφθεὶς μιᾶς ἔργον τὰ πάντα δείξῃ δυνάμεως, εἷς ὢν ἑνὸς ὄντος τοῦ πατρός, ἀρχὴ καὶ τέλος αἰῶνος.","t":"I could tell you something else mystical here. When the almighty Lord of all began to give the law by the Word, and wished his power to be made plain to Moses, a godlike vision of light in form was shown to him in a burning bush; and the bush is a thorny plant. And when the Word ceased from giving the law and from his sojourn among human beings, the Lord was mystically crowned again with thorn, departing from here to where he came down from, summing up the beginning of his former descent; so that the Word, who was first seen through the bush and later taken up through the thorn, might show that all things are the work of one power, being himself one, of the one Father, the beginning and end of the age."},"clement-paedagogus/2.8.76":{"o":"Ἀλλʼ ἐξέβην γὰρ τοῦ παιδαγωγικοῦ τύπου τὸ διδασκαλικὸν εἶδος παρεισάγων, αὖθις οὖν ἐπὶ τὸ προκείμενον ἐπάνειμι. ὡς μὲν οὖν ἐν φαρμάκου μοίρᾳ ἰάσεως ἕνεκα, ἔσθʼ ὅπῃ δὲ καὶ διαχύσεως σώφρονος, οὐκ ἀποβλητέον τὴν ἀπὸ τῶν ἀνθῶν τέρψιν καὶ τὴν ἀπὸ τῶν μύρων τε καὶ θυμιαμάτων ὠφέλειαν, δεδηλώκαμεν. εἰ δὲ καὶ λέγοιέν τινες, τίς οὖν ἔτι χάρις ἀνθῶν τοῖς μὴ χρωμένοις αὐτοῖς, ἴστων ὡς ἄρα καὶ τὰ μύρα ἐξ αὐτῶν σκευάζεται καὶ ἔστι πολυωφελῆ· σούσινον μὲν ἐκ κρίνων καὶ λειρίων, ἔστι δὲ θερμαντικόν, ἀναστομωτικόν, ἑλκυστικόν, ὑγραντικόν, σμηκτικόν, λεπτομερές, χολῆς κινητικόν, μαλακτικόν· ναρκίσσινον δὲ τὸ ἐκ ναρκίσσου ἐπʼ ἴσης ὀνίνησι τῷ σουσίνῳ· μύρσινον δὲ τὸ ἐκ μύρτων καὶ μυρρίνης στυπτικόν, παρακατέχον τὰς ἀπὸ τοῦ σώματος ἀποφοράς· τὸ δὲ ἐκ ῥόδων ἐμψυκτικόν. καθόλου γὰρ καὶ ταῦτα εἰς τὴν ἡμετέραν εὐχρηστίαν δεδημιούργηται. »εἰσακούσατέ μου«, φησί, »καὶ ὡς ῥόδον πεφυτευμένον ἐπὶ ῥευμάτων ὑδάτων βλαστήσατε, ὡς λίβανος εὐωδιάσατε ὀσμήν, καὶ εὐλογήσατε κύριον ἐπὶ τὰ ἔργα αὐτοῦ.« καὶ πολὺς ἂν εἴη ὁ περὶ τούτων λόγος, εἰς τὰς ἀναγκαίας ὠφελείας λεγόντων ἡμῶν τὰ ἄνθη καὶ τὰ ἀρώματα, οὐκ εἰς τὰς ὕβρεις τῆς τρυφῆς γεγονέναι. εἰ δὲ καὶ ἄρα τι συγχωρητέον, ἀπόχρη τῆς ὀδμῆς ἀπολαύειν αὐτοῖς τῶν ἀνθῶν, μὴ καταστεφέτωσαν δέ· πολυωρεῖ γὰρ τὸν ἄνθρωπον ὁ πατὴρ καὶ τὴν ἰδίαν αὐτοῦ τέχνην τούτῳ παρέχει μόνῳ. λέγει γοῦν ἡ γραφή· »ὕδωρ καὶ πῦρ καὶ σίδηρος καὶ γάλα, σεμίδαλις πυροῦ καὶ μέλι, αἷμα σταφυλῆς καὶ ἔλαιον καὶ ἱμάτιον, ταῦτα πάντα τοῖς εὐσεβέσιν εἰς ἀγαθά.«","t":"But I have strayed from the pattern of instruction into the teaching kind; so I return to our subject. We have shown that the delight of flowers and the benefit of perfumes and incense are not to be rejected as medicine for healing, and sometimes for temperate cheer. If some ask what benefit there is in flowers for those who do not use them, let them know that perfumes are made from them and are very beneficial: susinum, from lilies and irises, is warming, opening, drawing, moistening, cleansing, fine, stirring bile, softening; narcissus perfume, from the narcissus, is equally beneficial with susinum; myrtle perfume, from myrtles and myrtle berries, is astringent, checking the discharges of the body; and rose perfume is cooling. In general these too were made for our use. “Listen to me,” it says, “and bud like a rose planted by streams of water; give off a sweet smell like frankincense, and bless the Lord for his works.” Much could be said about these, since we say that flowers and aromatics were made for necessary benefits, not for the outrages of luxury. And if anything is to be allowed, it is enough for them to enjoy the scent of the flowers, but let them not wear garlands. For the Father takes great care of the human being and gives his own art to him alone. Scripture says: “Water and fire and iron and milk, fine wheat flour and honey, the blood of the grape and oil and clothing, all these are for good to the godly.”"},"clement-paedagogus/2.9.77":{"o":"Ὅπως δὲ ἐντεῦθεν ἐπὶ τὸν ὕπνον ἴωμεν τῶν σωφροσύνης μεμνημένοι παραγγελμάτων, τοῦτο ἤδη λεκτέον. μετὰ γὰρ τὴν εὐωχίαν εὐλογήσαντας τὸν θεὸν ἐπὶ τῇ μεταδόσει τῶν ἀπολαύσεων καὶ τῇ διεκδρομῇ τῆς ἡμέρας ἐπὶ τὸν ὕπνον παρακλητέον τὸν λόγον, τὴν πολυτέλειαν τῶν ὑποστορνυμένων, τὰς χρυσοπάστους τάπιδας, καὶ χρυσοποικίλτους ψιλοτάπιδας ξυστίδας τε ἁλουργὰς καὶ τοὺς γαυνάκας τοὺς πολυτιμήτους τά τε ποιητικὰ ῥήγεα τὰ πορφυρᾶ χλαίνας τε ἐφύπερθεν οὔλας καὶ τὰς »ὕπνου μαλακωτέρας« εὐνὰς παραπεμπομένους. πρὸς γὰρ τῷ ἐπιψόγῳ τῆς ἡδυπαθείας ἐπιβλαβὴς ἡ ἐν τοῖς χνοώδεσι τῶν πτίλων ἐγκοίμησις, καθάπερ εἰς ἀχανὲς καταπιπτόντων τῶν σωμάτων διὰ τὴν μαλακίαν τῶν στρωμάτων. οὐδὲ γὰρ † συνέχει ἐπιστρεφομένοις τοῖς εὐναζομένοις ἐν αὐτοῖς διὰ τὴν παρʼ ἑκάτερα τοῦ σώματος ὀχθώδη τῆς εὐνῆς ἐπανάστασιν· ἐπιτρέπει δὲ πέττεσθαι σιτία καὶ συγκαίει μᾶλλον, ὃ δὴ διαφθείρειν τὴν τροφήν. [αἱ δὲ ἐπικυλίσεις ταῖς ὁμαλαῖς εὐναῖς, οἷον ὕπνου γυμνάσιον ὑπάρχουσαι φυσικόν, συνεργοῦσι πρὸς τὴν κατάταξιν τῆς τροφῆς·] οἱ δὲ ἐπικυλίεσθαι δυνάμενοι ὁμαλαῖς εὐναῖς, οἷον ὕπνου γυμνάσιον τοῦτο ἔχοντες φυσικόν, ῥᾷον κατατάττουσι τὰς τροφὰς καὶ σφᾶς ἐπιτηδειοτέρους πρὸς τὰς περιστάσεις παρασκευάζουσιν. ἔτι γε μὴν οἱ ἀργυρόποδες σκίμποδες πολλῆς ἀλαζονείας εἰσὶν κατήγοροι, καὶ ὁ ἐν τοῖς κλινιδίοις »ἐλέφας ἀπολελοιπότος ψυχὴν σώματος οὐκ εὐαγὲς« ἁγίοις ἀνθρώποις ἀναπαύσεως τέχνασμα βλακικόν.","t":"We must now say how we should go to sleep from here, remembering the precepts of self-control. After the meal, having blessed God for the sharing of good things and for the passing of the day, we must call on the Word to accompany us to sleep, dismissing costly bedding, gold-embroidered carpets, gold-worked smooth rugs, purple robes, costly fleeces, the poets' purple blankets and woolly cloaks on top, and beds “softer than sleep.” For besides the reproach of voluptuousness, sleeping on downy feathers is harmful, the body sinking as into a chasm through the softness of the bedding. It does not † hold those who turn over in it, because of the bed rising up like banks on each side of the body; it lets the food be digested less and rather burns it up, which is to spoil the food. [Rolling over on level beds, being a natural exercise of sleep, helps the distribution of food.] Those who can roll over on level beds, having this as a natural exercise of sleep, distribute their food more easily and make themselves fitter for emergencies. Moreover, couches with silver feet accuse great pretension; and the ivory on beds, “from a body that has left its soul, is not a pure thing,” an effeminate device of rest for holy people."},"clement-paedagogus/2.9.78":{"o":"Οὐ σπουδαστέον ἄρα περὶ αὐτά. οὐ γὰρ ἀπείρηται τοῖς κεκτημένοις ἡ χρῆσις, ἀλλʼ ἡ περὶ αὐτὰ ἐπιτήδευσις κεκώλυται· οὐ γὰρ ἐν τούτοις τὸ εὔδαιμον. πάλιν τε αὖ κενοδοξίας ἐστὶ κυνικῆς καθάπερ τὸν Διομήδη ἐπιτηδεύειν εὕδειν, ὑπὸ δʼ ἔστρωται ῥινὸν βοὸς ἀγραύλοιο, πλὴν εἰ μὴ ἄρα ἡ περίστασις ἀναγκάζοι. ὁ δὲ Ὀδυσσεὺς τῆς νυμφιδίου κλίνης τὸ σκάζον λίθῳ ἐπανωρθοῦτο. τοσαύτη τις εὐτέλεια καὶ αὐτουργία οὐ παρὰ τοῖς ἰδιώταις μόνον, ἀλλὰ καὶ παρὰ τοῖς ἡγουμένοις τῶν παλαιῶν Ἑλλήνων ἠσκεῖτο. καὶ τί μοι τούτων λόγος; ὁ Ἰακὼβ ἐκάθευδεν χαμαὶ καὶ λίθος αὐτῷ προσκεφάλαιον ἦν· τότε καὶ τὴν ὄψιν τὴν ὑπὲρ ἄνθρωπον ἰδεῖν κατηξίωται. ἡμῖν δὲ χρηστέον ἀκολούθως τῷ λόγῳ ἀφελεῖ τῇ εὐνῇ καὶ λιτῇ σύμμετρον ἐχούσῃ τὸ παρηγοροῦν, εἰ θέρος εἴη, τὸ σκέπον, εἰ κρύος εἴη, τὸ θάλπον. ἡ κλίνη δὲ ἀπερίεργος ἔστω καὶ λείους ἐχέτω τοὺς πόδας· αἱ γὰρ περίεργοι τορνεύσεις τῶν ἑρπηστικῶν ἔσθʼ ὅτε γίγνονται τρίβοι ζῴων, περὶ τὰς ἐντομὰς τῆς τέχνης περιελισσομένων αὐτῶν καὶ μὴ ἀπολισθανόντων. μάλιστα δὲ τῆς κοίτης τὸ μαλθακὸν συμμέτρως ἀρρενιστέον. οὐ γὰρ ἔκλυσιν χρὴ τοῦ σώματος εἶναι παντελῆ τὸν ὕπνον, ἀλλὰ ἄνεσιν. διὸ καὶ παραλαμβάνεσθαί φημι δεῖν αὐτὸν οὐκ ἐπὶ ῥᾳθυμίᾳ, ἀλλʼ ἐπὶ τῇ τῶν πράξεων ἀναπαύλῃ. ἐπεγερτικῶς οὖν ἀπονυστακτέον.","t":"We must not, then, be eager about these things. Their use is not forbidden to those who have them, but anxious pursuit of them is prevented; for happiness does not lie in them. On the other hand, it is Cynic vanity to make a point of sleeping like Diomedes, “and under him was spread the hide of a field-dwelling ox,” unless circumstances compel. Odysseus propped up the limping leg of his bridal bed with a stone. Such frugality and self-help were practiced not only by private persons but also by the leaders of the ancient Greeks. And why speak of them? Jacob slept on the ground, and a stone was his pillow; and then he was counted worthy to see the vision beyond human sight. We, following the Word, should use a simple and plain bed, suitably giving relief: in summer, shelter; in winter, warmth. Let the bed be unelaborate, with smooth feet; for elaborate turnings sometimes become tracks for creeping things, which wind around the grooves of the carving and do not slip off. Above all, the softness of the bed should be moderately hardened. For sleep should not be a complete dissolving of the body, but a relaxing. So I say it should be taken not for idleness but for rest from our activities. We should doze, then, in a way that keeps us ready to wake."},"clement-paedagogus/2.9.79":{"o":"»ἔστωσαν«, γάρ φησιν, »ὑμῶν αἱ ὀσφύες περιεζωσμέναι καὶ οἱ λύχνοι καιόμενοι· καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν κύριον αὐτῶν, πότε ἀναλύσει ἐκ τῶν γάμων, ἵνα ἐλθόντος καὶ κρούσαντος ἀνοίξωσιν εὐθέως αὐτῷ. μακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος ἐγρηγορότας εὕρῃ.« οὐδὲν γὰρ ἀνδρὸς ὄφελος καθεύδοντος ὥσπερ οὐδὲ τεθνεῶτος. διὸ πολλάκις καὶ τῆς νυκτὸς ἀνεγερτέον τῆς κοίτης καὶ τὸν θεὸν εὐλογητέον· μακάριοι γὰρ οἱ ἐγρηγορότες εἰς αὐτόν, σφᾶς αὐτοὺς ἀπεικάζοντες ἀγγέλοις, οὓς ἐγρηγόρους καλοῦμεν. »καθεύδων δὲ ἄνθρωπος οὐδεὶς οὐδενὸς ἄξιος, οὐδὲν μᾶλλον τοῦ μὴ ζῶντος·« ὁ δὲ τὸ φῶς ἔχων ἐγρήγορεν, καὶ ἡ σκοτία αὐτὸν οὐ καταλαμβάνει, οὐδὲ μὴν ὕπνος, ἐπεὶ μὴ σκότος. ἐγρήγορεν ἄρα πρὸς τὸν θεὸν ὁ πεφωτισμένος, ὁ δὲ τοιοῦτος ζῇ· »ὃ γὰρ γέγονεν ἐν αὐτῷ, ζωὴ ἦν.«","t":"“Let your loins be girded,” it says, “and your lamps burning; and be like men waiting for their master, when he returns from the wedding, so that when he comes and knocks they may open to him at once. Blessed are those servants whom the master finds awake when he comes.” For a sleeping man is of no use, just as a dead one is not. So we should often rise from our bed at night and bless God; for blessed are those who are awake for him, making themselves like the angels, whom we call “Watchers.” “A man asleep is worth nothing, no more than one who is not alive.” But the one who has the light is awake, and the darkness does not overtake him, nor sleep either, since there is no darkness. The one who has been enlightened, then, is awake toward God, and such a one lives: “For what came to be in him was life.”"},"clement-paedagogus/2.9.80":{"o":"»μακάριος ἄνθρωπος«, φησὶν ἡ σοφία, »ὃς εἰσακούσεταί μου, καὶ ἄνθρωπος, ὃς τὰς ἐμὰς ὁδοὺς φυλάσσει, ἀγρυπνῶν ἐπʼ ἐμαῖς θύραις καθʼ ἡμέραν, τηρῶν σταθμοὺς ἐμῶν εἰσόδων.« »ἄρʼ οὖν μὴ καθεύδωμεν ὡς οἱ λοιποί, ἀλλὰ γρηγορῶμεν«, φησὶν ἡ γραφή, »καὶ νήφωμεν. οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσιν, καὶ οἱ μεθύοντες νυκτὸς μεθύσκονται«, τουτέστιν ἐν τῷ τῆς ἀγνοίας σκότῳ, »ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν. πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας· οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους.« »ἀλλʼ ὅς ἐστιν ἡμῖν τοῦ ζῆν τοῦ ἀληθινοῦ καὶ τοῦ φρονεῖν γνησίως μάλιστα κηδεμών, ἐγρήγορε χρόνον ὡς πλεῖστον, τὸ μὲν πρὸς ὑγείαν αὐτοῦ μόνον φυλάττων ἐνταῦθα χρήσιμον· ἔστι δὲ οὐ πολύ, καλῶς εἰς ἔθος ἰόν.« μελέτη δὲ ἀσκήσεως ἀίδιον ἐγρήγορσιν ἐκ πόνων γεννᾷ. μὴ οὖν ἡμᾶς βαρείτων αἱ τροφαί, ἐπικουφιζόντων δέ, ἵνʼ ὅτι μάλιστα μὴ βλαπτώμεθα τῷ ὕπνῳ, καθάπερ τῶν νηχομένων οἱ ἐξηρτημένοι τὰ βάρη, ἔμπαλιν δὲ οἷον ἐξ ἀβύσσου κάτωθεν τὸν νηφάλιον ἡμᾶς ἀνακουφίσῃ εἰς τὰς ἐπιπολὰς τῆς ἐγρηγόρσεως. ἔοικεν γὰρ ἡ τοῦ ὕπνου καταφορὰ θανάτῳ, διʼ ἄνοιαν εἰς ἀναισθησίαν ὑποφερομένη, τῶν βλεφάρων τῇ ἐπιμύσει τὸ φῶς ἀποτεμνομένη. τὸ οὖν φῶς τοῦτο οἱ τοῦ φωτὸς τοῦ ἀληθινοῦ υἱοὶ μὴ ἀποκλείσωμεν θύραζε, ἔνδον δὲ εἰς ἡμᾶς ἀποστρέψαντες, τοῦ κεκρυμμένου τὰς ὄψεις ἀνθρώπου φωτίσαντες τήν τε ἀλήθειαν αὐτὴν ἐποπτεύσαντες καὶ τῶν ταύτης ῥευμάτων μεταλαμβάνοντες, τοὺς ἀληθεῖς τῶν ὀνείρων ἐναργῶς καὶ φρονίμως","t":"“Blessed is the man,” says Wisdom, “who listens to me, and the man who keeps my ways, watching daily at my doors, guarding the posts of my entrances.” “So let us not sleep, as others do, but let us keep awake,” says Scripture, “and be sober. For those who sleep, sleep at night, and those who are drunk, are drunk at night,” that is, in the darkness of ignorance; “but since we belong to the day, let us be sober. For you are all sons of light and sons of the day; we are not of the night or of darkness.” “But whoever of us cares most for true life and genuine wisdom stays awake as long as possible, keeping only what is useful for his health; and that is not much, when it has become a good habit.” The practice of discipline begets perpetual wakefulness from labors. Let our food, then, not weigh us down but lighten us, so that we may be as little harmed by sleep as possible, like swimmers with weights hung on them; on the contrary, let sobriety lift us, as from the deep below, to the surface of wakefulness. For the descent of sleep is like death, carried by folly into insensibility, cutting off the light by the closing of the eyelids. Let us, the sons of the true light, not shut this light out of doors, but turn it inward to ourselves, lighting the eyes of the hidden man, beholding the truth itself and partaking of its streams, so that we may clearly and wisely receive the revelation of true dreams."},"clement-paedagogus/2.9.81":{"o":"ἀποκαλυπτώμεθα. ἐρυγαὶ δὲ οἰνοβαρούντων καὶ τῶν ἀποσεσαγμένων ταῖς τροφαῖς οἱ ῥωχμοὶ καὶ τὸ ῥέγχειν τοῖς στρώμασιν ἐνειλημένον γαστέρων τε στενοχωρουμένων βορβορυγμοὶ τὸ διορατικὸν τῆς ψυχῆς κατέχωσαν ὄμμα φαντασιῶν μυρίων τῆς διανοίας ἐμπιμπλαμένης. αἰτία δὲ ἡ περιττὴ τροφὴ τὸ λογιστικὸν εἰς ἀναισθησίαν καθέλκουσα. »ὕπνος γὰρ δὴ πολὺς οὔτε τοῖς σώμασιν οὔτε ταῖς ψυχαῖς ἡμῶν ὠφέλειαν ἐπιφέρων οὐδʼ αὐταῖς ταῖς περὶ τὴν ἀλήθειαν πράξεσι πάντα ἁρμόττων ἐστίν, εἰ καὶ κατὰ φύσιν ἐστίν.« Λὼτ δὲ ὁ δίκαιος (παραπέμπομαι γὰρ νῦν τῆς παλιγγενεσίου οἰκονομίας τὴν ἐξήγησιν) οὐκ ἂν ἐπὶ τὴν ἄθεσμον ἐκείνην προήχθη μῖξιν μὴ οὐχὶ καταμεθυσθεὶς πρὸς τῶν θυγατέρων καὶ ὕπνῳ καρωθείς. ἢν οὖν τὰ αἴτια τῆς πολλῆς εἰς ὕπνον περικόπτωμεν καταφορᾶς, νηφαλιώτερον κοιμηθησόμεθα· »οὐ« γὰρ »χρὴ παννύχιον εὕδειν« τοὺς ἔνοικον ἔχοντας τὸν λόγον τὸν ἐγρήγορον· ἐπεγερτέον δὲ νύκτωρ, μάλιστα ὁπότε αἱ ἡμέραι φθίνουσιν· καὶ τῷ μὲν φιλολογητέον, τῷ δὲ τῆς αὐτοῦ τέχνης ἀπαρκτέον, γυναιξὶ δὲ ταλασίας ἐφαπτέον, πᾶσι δὲ ὡς ἔπος εἰπεῖν διαμαχητέον ἡμῖν πρὸς τὸν ὕπνον ἠρέμα ἐκ προσαγωγῆς ἐθίζουσιν, ὡς πλείονα χρόνον τοῦ ζῆν διὰ τὴν ἐγρήγορσιν μεταλαμβάνειν (ὁ γὰρ ὕπνος ὥσπερ τελώνης τὸν ἥμισυν ἡμῖν τοῦ βίου συνδιαιρεῖται χρόνον), πολλοῦ γε δεῖ μεθʼ ἡμέραν ἐπιτρέπειν καθεύδειν τοῖς καὶ τῆς νυκτὸς τὸ πλεῖστον εἰς ἐγρήγορσιν ἀποτεμνομένοις. ἄλυες δὲ καὶ νυσταγμοὶ καὶ διεκτάσεις καὶ χάσμαι δυσαρεστίαι ψυχῆς εἰσιν ἀβεβαίου.","t":"(… true dreams.) The belches of those heavy with wine, the snorting of those stuffed with food, snoring wrapped in the bedclothes, and the rumbling of crowded bellies bury the discerning eye of the soul, the mind being filled with countless fancies. The cause is excessive food, dragging the reasoning part into insensibility. “For much sleep brings no benefit to our bodies or our souls, nor does it at all suit activities concerned with truth, even though it is natural.” Lot the righteous (I pass over for now the explanation of the plan of regeneration) would not have been led into that lawless union had he not been made drunk by his daughters and stupefied by sleep. If, then, we cut off the causes of excessive falling into sleep, we will sleep more soberly. For “one should not sleep all night,” those who have the wakeful Word dwelling in them; we should rise at night, especially when the days are short. One should study, another practice his craft, women should take up their spinning; and all of us, in a word, should fight against sleep, accustoming ourselves gently and by degrees, so as to gain more time of life by being awake (for sleep, like a tax collector, divides half our life with us). Much less should those who cut off most of the night for wakefulness be allowed to sleep by day. Restlessness, drowsiness, stretching, and yawning are the discontents of an unstable soul."},"clement-paedagogus/2.9.82":{"o":"Χρὴ δὲ καὶ τοῦτο ἐπὶ πᾶσιν εἰδέναι, ὡς οὐ ψυχῆς τὸ δεόμενον ὕπνου ἐστίν (ἀεικίνητος γὰρ αὕτη), ἀλλὰ τὸ σῶμα ἀναπαύλαις διαβασταζόμενον παρίεται, μὴ ἐνεργούσης ἔτι σωματικῶς τῆς ψυχῆς, ἀλλὰ καθʼ αὑτὴν ἐννοουμένης· ᾗ καὶ τῶν ὀνείρων οἱ ἀληθεῖς ὀρθῶς λογιζομένῳ νηφούσης εἰσὶ ψυχῆς λογισμοὶ ἀπερισπάστου τὸ τηνικάδε οὔσης περὶ τὰς τοῦ σώματος συμπαθείας καὶ αὐτῆς αὑτῇ τὰ κράτιστα συμβουλευούσης· ψυχῆς δὲ ὄλεθρος τὸ ἀτρεμῆσαι αὐτήν· διόπερ ἀεὶ τὸν θεὸν ἐννοουμένη διὰ τῆς συνεχοῦς προσομιλήσεως ἐγκαταλέγουσα τῷ σώματι τὴν ἐγρήγορσιν ἀγγελικῇ τὸν ἄνθρωπον ἐξισάζει χάριτι, τῆς ζωῆς τὸ ἀίδιον ἐκ τῆς τοῦ ἐγρηγορέναι μελέτης προσλαμβάνουσα.","t":"Above all, we must know this: it is not the soul that needs sleep (for it is ever in motion), but the body, borne up by rests, relaxes, the soul no longer acting through the body but thinking by itself. Hence, rightly considered, true dreams are the reasonings of a sober soul, not distracted at that time by the sympathies of the body and counseling itself what is best. Stillness is the ruin of the soul. So, always thinking of God, by continual converse with him, it enrolls the body in wakefulness, makes the human being equal to the grace of the angels, and gains eternal life from the practice of being awake."},"clement-paedagogus/3.1.1":{"o":"Ἦν ἄρα, ὡς ἔοικεν, πάντων μέγιστον μαθημάτων τὸ γνῶναι αὑτόν· ἑαυτὸν γάρ τις ἐὰν γνῷ, θεὸν εἴσεται, θεὸν δὲ εἰδὼς ἐξομοιωθήσεται θεῷ, οὐ χρυσοφορῶν οὐδὲ ποδηροφορῶν, ἀλλὰ ἀγαθοεργῶν καὶ ὅτι μάλιστα ὀλιγίστων δεόμενος· ἀνενδεὴς δὲ μόνος ὁ θεὸς καὶ χαίρει μάλιστα μὲν καθαρεύοντας ἡμᾶς ὁρῶν τῷ τῆς διανοίας κόσμῳ, ἔπειτα δὲ καὶ τῷ τοῦ σώματος, ἁγνὴν στολήν, σωφροσύνην, περιβεβλημένους. τριγενοῦς οὖν ὑπαρχούσης τῆς ψυχῆς τὸ νοερόν, ὅ δὴ λογιστικὸν καλεῖται, ὁ ἄνθρωπός ἐστιν ὁ ἔνδον, ὁ τοῦ φαινομένου τοῦδε ἄρχων ἀνθρώπου, αὐτὸν δὲ ἐκεῖνον ἄλλος ἄγει, θεός· τὸ δὲ θυμικόν, θηριῶδες ὄν, πλησίον μανίας οἰκεῖ· πολύμορφον δὲ τὸ ἐπιθυμητικὸν καὶ τρίτον, ὑπὲρ τὸν Πρωτέα τὸν θαλάττιον δαίμονα ποικίλον, ἄλλοτε ἄλλως μετασχηματιζόμενον, εἰς μοιχείας καὶ λαγνείας καὶ εἰς φθορὰς ἐξαρεσκευόμενον· ἤτοι μὲν πρώτιστα λέων γένετʼ ἠυγένειος, ἔτι φέρων τὸν καλλωπισμόν· ἄνδρα δείκνυσιν ἡ τοῦ γενείου κόμη· αὐτὰρ ἔπειτα δράκων ἢ πάρδαλις ἠδὲ μέγας σῦς· κατώλισθεν εἰς τὴν ἀσέλγειαν ἡ φιλοκοσμία. οὐκέτι καρτερῷ θηρίῳ † ἄνθρωπος φαίνεται, γίνετο δʼ ὑγρὸν ὕδωρ καὶ δένδρεον ὑψιπέτηλον. ἐκχεῖται τὰ πάθη, ἐκβλύζονται αἱ ἡδοναί, μαραίνεται τὸ κάλλος, καὶ θᾶττον ἀποπίπτει τοῦ πετάλου χαμαί, ὅταν αὐτοῦ καταπνεύσωσιν αἱ ἐρωτικαὶ τῆς ὕβρεως λαίλαπες, καὶ πρὶν ἢ τὸ μετόπωρον ἐλθεῖν μαραίνεται τῇ φθορᾷ· πάντα γὰρ ἡ ἐπιθυμία γίνεταί τε καὶ πλάττεται καὶ φενακίζειν βούλεται, ἵνα κατακρύψῃ τὸν ἄνθρωπον. ὁ δὲ ἄνθρωπος ἐκεῖνος, ᾧ σύνοικος ὁ λόγος, οὐ ποικίλλεται, οὐ πλάττεται, μορφὴν ἔχει τὴν τοῦ λόγου, ἐξομοιοῦται τῷ θεῷ, καλός ἐστιν, οὐ καλλωπίζεται· κάλλος ἐστὶ τὸ ἀληθινόν, καὶ γὰρ ὁ θεός ἐστιν· θεὸς","t":"It was, then, it seems, the greatest of all lessons to know oneself. For if one knows himself, he will know God; and knowing God, he will be made like God, not by wearing gold or long robes, but by doing good and needing as little as possible. God alone needs nothing, and he rejoices most to see us pure with the adornment of the mind, and then also of the body, clothed with a holy robe, self-control. The soul being threefold, the intellectual part, which is called the reasoning part, is the inner man, the ruler of this visible man; and another leads that one: God. The spirited part, being bestial, dwells near madness; and the desiring part, the third, is many-shaped, more varied than Proteus, the sea daemon, changing its shape now one way and now another, and eager for adulteries, lusts, and corruptions. “First he became a lion with a fine beard,” still keeping the adornment; the hair of the beard shows the man. “But then a serpent, or a leopard, or a great boar”: love of finery has slipped into licentiousness. No longer … does the man appear as a strong beast, but “he became flowing water and a tree with lofty leaves.” The passions pour out, the pleasures gush forth, beauty withers and falls to the ground faster than a leaf, when the erotic storms of insolence blow upon it, and it withers in corruption before autumn comes. For desire becomes and fashions everything and wishes to deceive, so as to hide the human being. But that man with whom the Word dwells does not change his shape, does not make himself up; he has the form of the Word; he is made like God; he is beautiful, he does not beautify himself; his is true beauty, for it is God; and that man becomes god,"},"clement-paedagogus/3.1.2":{"o":"δὲ ἐκεῖνος ὁ ἄνθρωπος γίνεται, ὅτι βούλεται ὃ θεός. ὀρθῶς ἄρα εἶπεν Ἡράκλειτος· »ἄνθρωποι θεοί, θεοὶ ἄνθρωποι. λόγος γὰρ ωὐτός·« μυστήριον ἐμφανές· θεὸς ἐν ἀνθρώπῳ, καὶ ὁ ἄνθρωπος θεός, καὶ τὸ θέλημα τοῦ πατρὸς ὁ μεσίτης ἐκτελεῖ· μεσίτης γὰρ ὁ λόγος ὁ κοινὸς ἀμφοῖν, θεοῦ μὲν υἱός, σωτὴρ δὲ ἀνθρώπων, καὶ τοῦ μὲν διάκονος, ἡμῶν δὲ παιδαγωγός. δούλης δὲ οὔσης τῆς σαρκός, καθὼς καὶ ὁ Παῦλος μαρτυρεῖ, πῶς ἄν τις εἰκότως τὴν θεράπαιναν κοσμοίη προαγωγοῦ δίκην; ὅτι γὰρ δούλου μορφὴ τὸ σαρκικόν, ἐπὶ τοῦ κυρίου φησὶν ὁ ἀπόστολος· »ὅτι ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών«, τὸν ἐκτὸς ἄνθρωπον δοῦλον προσειπὼν πρὶν ἢ δουλεῦσαι καὶ σαρκοφορῆσαι τὸν κύριον.","t":"because he wills what God wills. Rightly, then, Heraclitus said: “Men are gods, gods are men; for the reason is the same.” A manifest mystery: God in man, and man god; and the Mediator fulfills the will of the Father. For the Mediator is the Word, common to both, Son of God and Savior of human beings, servant of the one and Instructor of us. Since the flesh is a slave, as Paul too testifies, how could anyone reasonably adorn the handmaid like a procuress? For that the fleshly is the form of a slave, the apostle says of the Lord: “He emptied himself, taking the form of a slave,” calling the outer man a slave before the Lord became a slave and bore flesh."},"clement-paedagogus/3.1.3":{"o":"ὁ δὲ συμπαθὴς θεὸς αὐτὸς ἠλευθέρωσεν τὴν σάρκα τῆς φθορᾶς καὶ δουλείας τῆς θανατηφόρου καὶ πικρᾶς ἀπαλλάξας τὴν ἀφθαρσίαν περιέθηκεν αὐτῇ, ἅγιον τοῦτο τῇ σαρκὶ [καὶ] ἀιδιότητος καλλώπισμα περιθείς, τὴν ἀθανασίαν. ἔστι δὲ καὶ ἄλλο κάλλος ἀνθρώπων ἀγάπη· »ἀγάπη δέ«, κατὰ τὸν ἀπόστολον, »μακροθυμεῖ, χρηστεύεται, οὐ ζηλοῖ, οὐ περπερεύεται, οὐ φυσιοῦται.« περπερεία γὰρ ὁ καλλωπισμὸς περιττότητος καὶ ἀχρειότητος ἔχων ἔμφασιν. διὸ καὶ ἐπιφέρει· »οὐκ ἀσχημονεῖ.« ἄσχημον γὰρ τὸ ἀλλότριον καὶ μὴ κατὰ φύσιν σχῆμα· τὸ δʼ ἐπίπλαστον ἀλλότριον, ὅπερ ἐξηγεῖται σαφῶς, »οὐ ζητεῖ« φήσας »τὸ μὴ ἑαυτῆς«· τὸ γὰρ ἴδιον ἡ ἀλήθεια τὸ οἰκεῖον καλεῖ, τὸ δʼ ἀλλότριον ἡ φιλοκοσμία ζητεῖ, ἐκτὸς οὖσα καὶ τοῦ θεοῦ καὶ τοῦ λόγου καὶ τῆς ἀγάπης. τὸν δὲ κύριον αὐτὸν τὴν ὄψιν αἰσχρὸν γεγονέναι διὰ Ἡσαΐου τὸ πνεῦμα μαρτυρεῖ· »καὶ εἴδομεν αὐτόν, καὶ οὐκ εἶχεν εἶδος οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, ἐκλεῖπον παρὰ τοὺς ἀνθρώπους.« καὶ τίς ἀμείνων κυρίου; ἀλλʼ οὐ τὸ κάλλος τῆς σαρκὸς τὸ φαντασιαστικόν, τὸ δὲ ἀληθινὸν καὶ τῆς ψυχῆς καὶ τοῦ σώματος ἐνεδείξατο κάλλος, τῆς μὲν τὸ εὐεργετικόν, τὸ δὲ ἀθάνατον τῆς σαρκός.","t":"But God, who suffers with us, himself set the flesh free from corruption, released it from deadly and bitter slavery, and clothed it with incorruption, putting on the flesh this holy adornment of eternity: immortality. There is another beauty of human beings: love. “Love,” according to the apostle, “is patient, kind, not jealous, does not brag, is not puffed up.” For adornment is bragging, conveying superfluity and uselessness. So he adds: “It does not behave unseemly”; for unseemly is a form that is foreign and not natural; and what is put on artificially is foreign, which he explains clearly by saying, “It does not seek what is not its own.” For truth calls what is proper one's own, while love of finery seeks what is another's, being outside God, the Word, and love. And the Spirit bears witness through Isaiah that the Lord himself was ugly in appearance: “And we saw him, and he had no form nor beauty, but his form was dishonored, falling short of men.” Yet who is better than the Lord? But he showed not the imaginary beauty of the flesh, but the true beauty both of soul and of body: of the soul, beneficence; of the flesh, immortality."},"clement-paedagogus/3.10.49":{"o":"Μειρακίοις δὲ γυμνάσιον ἀπόχρη, κἂν βαλανεῖον παρῇ· καὶ γὰρ καὶ ταῦτα τοῖς ἀνδράσι παντὸς μᾶλλον πρὸ τῶν λουτρῶν ἐγκρῖναι οὐ φαῦλον ἴσως, ἔχοντά τι χρήσιμον τοῖς νέοις πρὸς ὑγίειαν, σπουδήν τε καὶ φιλοτιμίαν ἐντιθέντα οὐχὶ εὐεξίας μόνον, ἀλλὰ καὶ εὐψυχίας ἐπιμελεῖσθαι· ὃ δὴ γινόμενον ἄνευ τοῦ τῶν κρειττόνων ἔργων ἀποσπᾶσθαι χαρίεν καὶ οὐκ ἀλυσιτελές. οὐδὲ ἐνταῦθα ὑπεξαιρετέον τῆς κατὰ τὸ σῶμα διαπονήσεως τὰς γυναῖκας, ἀλλʼ οὐκ ἐπὶ πάλην καὶ δρόμους παρακλητέον αὐτάς, ταλασιουργίᾳ δὲ γυμναστέον καὶ ἱστουργίᾳ καὶ τῷ παραστῆναι τῇ πεττούσῃ, εἰ δέοι. ἔτι δὲ αὐτουργικῶς προκομίζειν χρὴ ἐκ τοῦ ταμιείου τὰς γυναῖκας ὧν δεοίμεθα, καὶ τῷ μύλῳ προσελθεῖν οὐκ αἰσχρὸν αὐταῖς· οὐδὲ μὴν περὶ τοὔψον ἀσχολεῖσθαι, ὅπως θυμῆρες ᾖ τἀνδρί, ὄνειδος οἰκουρῷ γαμετῇ καὶ βοηθῷ. εἰ δὲ καὶ στρωμνὴν ἀνατινάξαι διʼ αὑτῆς καὶ ποτὸν ὀρέξαι διψῶντι τῷ γεγαμηκότι καὶ ὄψον παραθείη, εὐσχημονέστατα μεντἂν καὶ εἰς σώφρονα ὑγίειαν γυμνασθείη· τὴν τοιαύτην γυναῖκα ὁ παιδαγωγὸς ἀποδέχεται, ἣ »τοὺς πήχεις ἐκτενεῖ εἰς τὰ χρήσιμα, τὰς χεῖρας δὲ αὐτῆς ἐρείδεται εἰς ἄτρακτον· χεῖρας δὲ αὐτῆς διήνοιξεν πένητι, καρπὸν δὲ ἐξέτεινεν πτωχῷ«, τὴν καλλίστην διακονίαν οὐκ ἐπῃσχύνθη ζηλώσασα Σάρραν, ὑπουργῆσαι τοῖς ὁδοιπόροις. εἶπεν γὰρ αὐτῇ Ἀβραάμ· »σπεῦσον καὶ φύρασον τρία μέτρα σεμιδάλεως καὶ ποίησον ἐγκρυφίας.« »Ῥαχὴλ δὲ ἡ θυγάτηρ Λάβαν ἤρχετο«, φησί, »μετὰ τῶν προβάτων τοῦ πατρὸς αὐτῆς.«","t":"For youths, the gymnasium is enough, even if a bath is available; and indeed for men too it is perhaps not bad to prefer it to the baths, since it has something useful for the health of the young and instills zeal and ambition to care not only for good bodily condition but also for good spirit; done without being drawn away from better works, it is pleasant and not unprofitable. Nor are women to be excluded from bodily exercise here; but they should not be called to wrestling and running, but exercised in spinning, weaving, and helping the baker if need be. Women should also fetch from the storeroom with their own hands what we need; and it is not shameful for them to go to the mill; nor is it a reproach to a wife who keeps house and is a helper to be busy with the cooking, so that it may please her husband. If she shakes out the bed herself, hands her husband a drink when he is thirsty, and serves him food, she would be exercised most becomingly and for self-controlled health. The Instructor approves such a woman, who “stretches out her arms to useful work, and sets her hands to the spindle; she opens her hands to the needy, and stretches out her fruit to the poor”; who was not ashamed of the finest service, emulating Sarah in waiting on travelers. For Abraham said to her: “Hurry and knead three measures of fine flour and make cakes.” “And Rachel the daughter of Laban came,” it says, “with her father's sheep.”"},"clement-paedagogus/3.10.50":{"o":"καὶ οὐκ ἤρκει ταῦτα, ἀλλὰ τὴν ἀτυφίαν ἐκδιδάσκων προσεπήγαγεν· »αὕτη γὰρ ἔβοσκεν τὰ πρόβατα τοῦ πατρὸς αὐτῆς.« καὶ μυρία ὅσα αἱ γραφαὶ ὀρέγουσιν εὐτελείας ἅμα καὶ αὐτουργίας, πρὸς δὲ καὶ γυμνασίων ὑποδείγματα. ἀνδρῶν δὲ οἳ μὲν γυμνοὶ καὶ πάλης μετεχόντων, οἳ δὲ καὶ σφαίρῃ τῇ μικρᾷ παιζόντων τὴν φαινίνδα παιδιὰν ἐν ἡλίῳ μάλιστα· ἄλλοις ὁ περίπατος αὐτάρκης ἀγρόνδε βαδίζουσιν ἢ εἰς ἄστυ κατιοῦσιν. εἰ δὲ καὶ σκαπάνης ἅψαιντο, οὐκ ἀγεννὲς τοῦτο παρεμπόρευμα οἰκονομικὸν γυμνασίου γεωργικοῦ. ἀλλὰ γὰρ μικροῦ δεῖν ἔλαθέν με [εἰπεῖν] ὁ Πιττακὸς ἐκεῖνος, ὅτι ἤληθεν ὁ Μιτυληναίων βασιλεὺς ἐνεργῷ γυμνασίῳ χρώμενος. καλὸν δὲ καὶ ὕδωρ ἀνιμῆσαι διʼ αὑτοῦ καὶ ξύλα διατεμεῖν, οἷς αὐτὸς χρήσεται. »Ἰακὼβ δὲ ἐποίμαινεν τὰ πρόβατα Λάβαν τὰ ὑπολειφθέντα«, σημεῖον ἔχων βασιλικὸν »ῥάβδον στυρακίνην«, ἐναλλάττειν μελετῶν διὰ τοῦ ξύλου ἐπὶ τὸ βέλτιον τὴν φύσιν.","t":"And that was not enough, but teaching freedom from pride he added: “For she was the one who pastured her father's sheep.” The Scriptures offer countless examples of frugality and working with one's own hands, and of exercise too. As for men, let some strip and take part in wrestling, some play with the small ball the game called phaininda, especially in the sun; for others walking is enough, going out to the country or down to town. If they take up the hoe too, this is no ignoble economic side-benefit of farm exercise. I nearly forgot to mention that famous Pittacus, king of the Mitylenaeans, who ground grain, using an active exercise. It is good also to draw water oneself and to cut the wood one will use. “Jacob pastured the sheep of Laban that were left,” having as a royal sign “a rod of storax,” practicing to change nature for the better by means of the wood."},"clement-paedagogus/3.10.51":{"o":"πολλοῖς δὲ ἔσθʼ ὅτε καὶ τὸ γεγωνὸς τῆς ἀναγνώσεως γυμνάσιόν ἐστιν. καὶ δὴ τά γε [καὶ] κατὰ πάλην, ἣν ἐνεκρίναμεν, μὴ φιλονεικίας ἀχρήστου παραλαμβανέσθω χάριν, εἰς δὲ ἱδρώτων ἀνδρωδῶν ἐκκρίσεις· καὶ οὔτι γε τὸ ἔντεχνον διαπονητέον, τὸ ἐπιδεικτικὸν αὐτῆς, τὰ δὲ ἀπὸ ὀρθῆς πάλης, ἀπʼ αὐχένων καὶ χειρῶν καὶ πλευρῶν ἐξειλήσεως· κοσμιωδεστέρα γὰρ καὶ ἀνδρωδεστέρα μετʼ εὐσχήμονος ῥώμης ἡ τοιαύτη διαπόνησις ὑγείας ἕνεκεν εὐχρήστου καὶ ὀνησιφόρου παραλαμβανομένη, οἱ δὲ ἄλλοι πόνοι γυμναστικῆς οὐκ ἐλευθέρων στάσεων μελέτην καταγγέλλοντες. πανταχοῦ δὲ τοῦ μέτρου στοχαστέον. ὡς γὰρ πόνους σιτίων ἡγεῖσθαι ἄριστον, οὕτως τὸ ὑπὲρ τὸ μέτρον πονεῖν καὶ κάκιστον καὶ κοπῶδες καὶ νοσοποιόν. οὔτʼ οὖν παντάπασιν ἀργὸν εἶναι χρὴ οὐδὲ μὴν παντελῶς ἐπίπονον. καθάπερ γὰρ ἐπὶ τῆς τροφῆς διεξεληλύθαμεν, παραπλησίως ἐν πᾶσι καὶ πανταχοῦ οὐ πρὸς ἡδυπάθειαν τετράφθαι καὶ ἀκόλαστον χρὴ δίαιταν οὐδʼ αὖ πρὸς τὴν ἐναντίαν τὴν ἄκρατον, ἀλλὰ τὴν μεταξὺ τούτων τὴν ἐμμελῆ τε καὶ σώφρονα καὶ καθαρὰν ἑκατέρας κακίας,","t":"For many, reading aloud is sometimes an exercise too. As for wrestling, which we have accepted, let it be taken up not for the sake of useless rivalry but for the manly sweating it produces; and not the artful kind, for show, but straight wrestling, with the unwinding of necks, hands, and sides. For such exercise is more decorous and manly, with seemly strength, taken up for useful and beneficial health; while the other exercises of the gymnasium teach unfree postures. Everywhere we must aim at measure. As it is best to take exercise before meals, so to labor beyond measure is worst, fatiguing, and causes disease. One should be neither entirely idle nor wholly laborious. As we discussed concerning food, so in everything and everywhere one must turn neither to voluptuousness and a licentious way of life nor to its opposite extreme, but to the mean between them, harmonious, self-controlled, and pure of both vices,"},"clement-paedagogus/3.10.52":{"o":"τρυφῆς τε καὶ φειδωλίας. ἤδη δέ, ὡς καὶ πρόσθεν εἰρήκαμεν, ἄτυφον ἡ αὐτουργία γυμνάσιον καὶ τὸ ὑποδήσασθαί τινα αὐτὸν αὑτῷ καὶ τὸ ἀπονίψασθαι τὼ πόδε, πρὸς δὲ καὶ τὸ ἀληλιμμένον λίπα ἀνατρῖψαι αὑτόν· τὸ δὲ καὶ τὴν ἀμοιβὴν τὴν ἴσην ἀνταποδοῦναι τῷ τρίψαντι ἐναλλὰξ καὶ τοῦτο δικαιοσύνης ἐστὶ κοινωνικῆς τὸ γυμνάσιον καὶ παραδαρθεῖν φίλῳ νοσοῦντι καὶ ὑπουργῆσαι μὴ δυναμένῳ καὶ παραθεῖναι δεομένῳ. »καὶ παρέθηκεν αὐτοῖς«, φησίν, »Ἀβραὰμ τοῖς τρισὶν ἄριστον ὑπὸ τὸ δένδρον καὶ παρέστη ἐσθίουσιν αὐτοῖς.« καὶ ἡ ἁλεία, ὡς τῷ Πέτρῳ, εἰ σχολὴν ἀπὸ τῶν ἀναγκαίων τῶν ἐν λόγῳ μαθημάτων ἄγοιμεν. αὕτη δὲ βελτίων ἡ ἄγρα, ἣν ἐχαρίσατο ὁ κύριος τῷ μαθητῇ, καθάπερ ἰχθῦς διʼ ὕδατος ἀνθρώπους ἁλιεύειν διδάξας.","t":"luxury and stinginess. As we have said before, working with one's own hands is an exercise free of pride: putting on one's own shoes, washing one's own feet, and rubbing oneself with oil. To return the same service in turn to the one who has rubbed us is an exercise of social justice; so is sleeping beside a sick friend, helping one who is unable, and serving food to one in need. “And Abraham set before the three a meal under the tree,” it says, “and stood by them as they ate.” Fishing too, as for Peter, if we have leisure from the necessary lessons of the Word. But the better catch is the one the Lord gave the disciple, teaching him to catch men, like fish, through water."},"clement-paedagogus/3.11.53":{"o":"Διὰ τοῦτο καὶ τὸ χρυσοφορεῖν καὶ τὸ ἐσθῆτι μαλακωτέρᾳ χρῆσθαι οὐ τέλεον περικοπτέον, χαλινωτέον δὲ τὰς ἀλόγους τῶν ὁρμῶν, μὴ εἰς τὸ ἁβροδίαιτον ἡμᾶς ἐνσείσωσιν φέρουσαι ὑπὸ πολλῆς τῆς ἀνέσεως ἐξαρπάσασαι· δεινὴ γὰρ ἡ τρυφὴ εἰς κόρον ἐξοκείλασα σκιρτῆσαι καὶ ἀναχαιτίσαι καὶ τὸν ἡνίοχον, [καὶ] τὸν παιδαγωγόν, ἀποσείσασθαι, ὃς πόρρωθεν ἀνακόπτων τὰς ἡνίας ἄγει καὶ φέρει πρὸς σωτηρίαν τὸν ἵππον τὸν ἀνθρώπειον, τὸ ἄλογον μέρος τῆς ψυχῆς τὸ περὶ ἡδονὰς καὶ ὀρέξεις ἐπιψόγους καὶ λίθους καὶ χρυσίον καὶ ἐσθῆτα ποικίλην καὶ τὴν ἄλλην χλιδὴν ἐκθηριούμενον· ἐκεῖνο μάλιστα ἐν νῷ ἔχοντες τὸ εἰρημένον ἁγίως »τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλήν, ἵνα ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ἔργων ἐποπτεύσαντες δοξάσωσι τὸν θεόν.« δίδωσιν οὖν ἡμῖν ὁ παιδαγωγὸς ἐσθῆτι χρῆσθαι τῇ λιτῇ, χρόᾳ δὲ τῇ λευκῇ, ὡς προειρήκαμεν, ἵνα μὴ τέχνῃ ποικιλλομένῃ, φύσει δὲ γεννωμένῃ οἰκειούμενοι, πᾶν ὅσον ἀπατηλὸν καὶ τῆς ἀληθείας καταψευδόμενον παρωσάμενοι τὸ μονότροπον καὶ μονοπρόσωπον τῆς ἀληθείας ἀσπασώμεθα. ἁβροδίαιτον ὀνειδίζων νεανίαν ὁ Σοφοκλῆς λέγει· γυναικομίμοις ἐμπρέπεις ἐσθήμασιν.","t":"So wearing gold and using softer clothing is not to be cut off entirely; but the irrational impulses must be bridled, lest, carried off by too much relaxation, they hurl us into effeminacy. For luxury, running aground on satiety, is apt to leap and rear and throw off the charioteer, the Instructor, who, checking the reins from afar, leads and drives to salvation the human horse, the irrational part of the soul, made savage by pleasures and blameworthy appetites, stones, gold, embroidered clothing, and the rest of luxury; keeping in mind above all that holy saying: “Keeping your conduct among the Gentiles good, so that, though they slander you as evildoers, they may see your good works and glorify God.” The Instructor, then, allows us to wear plain clothing, white in color, as we said before, so that, making our own not what is embroidered by art but what is born of nature, and rejecting all that is deceptive and lies against the truth, we may embrace the single form and single face of the truth. Sophocles, reproaching a luxurious youth, says: “You are conspicuous in clothes that imitate women.”"},"clement-paedagogus/3.11.54":{"o":"ὡς γὰρ στρατιώτου καὶ ναύτου καὶ ἄρχοντος, οὕτως δὲ καὶ σώφρονός ἐστιν οἰκεία στολὴ ἡ ἀπερίεργος καὶ εὐσχήμων καὶ καθάριος. παρʼ ὃ καὶ ὁ ἐν τῷ νόμῳ περὶ τῆς λέπρας διὰ Μωυσέως τεθεὶς νόμος τὸ ποικίλον καὶ πολύστικτον ὡς οὐχ ὅσιον ἀπωθεῖται ταῖς ποικίλαις τοῦ ὄφεως φολίσιν ἐοικός. τὸν γοῦν μηκέτι διηνθισμένον ποικιλίᾳ χρωμάτων, ὅλον δὲ λευκωθέντα διʼ ὅλων ἀπὸ κεφαλῆς ἄκρας ἄχρι ποδῶν ἐσχάτων καθαρὸν εἶναι ἐθέλει, ἵνα κατὰ τὴν ἀπὸ τοῦ σώματος μετάβασιν τὸ ποικίλον καὶ πανοῦργον τῆς διανοίας μεθέμενοι πάθος τὸ ἀποίκιλτον καὶ ἀνενδοίαστον τῆς ἀληθείας ἁπλοῦν ἀγαπήσωμεν χρῶμα. ὁ δὲ καὶ ἐν τούτῳ ἄρα ζηλωτὴν Μωυσέως, ὁ πάντα ἄριστος Πλάτων, ὑφὴν ἐκείνην ἀποδέχεται, ᾗ μὴ πλέον ἔργον πρόσεστι γυναικὸς σώφρονος· »χρώματα δὲ λευκὰ πρέποντα ἂν εἴη σεμνότητι καὶ ἄλλοθι« λέγει »καὶ ἐν ὑφῇ· βάμματα δὲ μὴ προσφέρειν ἀλλʼ ἢ πρὸς τὰ πολέμου κοσμήματα.«","t":"As the soldier, the sailor, and the ruler each have their proper dress, so the self-controlled person has his: unelaborate, seemly, and clean. So the law about leprosy laid down through Moses rejects the many-colored and spotted as unholy, like the variegated scales of the serpent. It wishes the one no longer blooming with a variety of colors, but made white all over from head to foot, to be clean; so that, by transferring the lesson from the body, we may put off the varied and knavish passion of the mind and love the unvaried and unambiguous simple color of truth. And in this too the best Plato, the emulator of Moses, accepts that weaving which does not involve more than the work of a self-controlled woman: “White colors,” he says, “would befit dignity, both elsewhere and in weaving; and dyes should not be used except for the ornaments of war.”"},"clement-paedagogus/3.11.55":{"o":"εἰρηνικοῖς ἄρα ἀνθρώποις καὶ φωτεινοῖς κατάλληλον τὸ λευκόν. ὡς οὖν τὰ σημεῖα τὰ ἐγγυτάτω ὄντα τῶν αἰτίων παρόντα σημαίνει, μᾶλλον δὲ δείκνυσι τὴν τοῦ ἀποτελέσαντος ὕπαρξιν, οἷον καπνὸς μὲν πῦρ, εὔχροια δὲ καὶ εὐσφυξία ὑγίειαν, οὕτως καὶ παρʼ ἡμῖν ἡ τοιάδε στολὴ τοῦ ἤθους τὴν κατάστασιν ἐνδείκνυται. καθάριος δὲ καὶ ἀφελὴς ἡ σωφροσύνη, ἐπεὶ ἡ μὲν καθαριότης ἕξις ἐστὶν παρασκευαστικὴ διαίτης καθαρᾶς καὶ ἀμιγοῦς αἰσχροῖς, ἡ δὲ ἀφέλεια ἕξις ἀφαιρετικὴ τῶν περιττῶν. ἡ δὲ στερεὰ ἐσθὴς καὶ μάλιστα ἡ ἄγναφος ἀποστέγει τὸ θερμὸν τὸ ἐν τῷ σώματι, οὐχ ὅτι ἐν αὑτῇ ἔχει τὴν θερμότητα ἡ ἐσθής, ἀλλʼ ὅτι τὴν ἐν τῷ σώματι ἐξιοῦσαν ἀναστρέφει καὶ πάροδον αὐτῇ οὐ παρέχει, εἰ δὲ καὶ ἐμπέσοι τις, συλλαβοῦσα αὐτὴν ἐν αὑτῇ ἔχει καὶ ὑπʼ αὐτῆς θερμανθεῖσα ἀντιθερμαίνει τὸ σῶμα, διʼ ὃ καὶ χειμῶνος μάλιστα ταύτῃ χρηστέον· εὔκολος δὲ αὕτη· εὐκολία δέ ἐστιν ἕξις ἀπέριττος προσδεκτικὴ τῶν πρὸς τὸ ἀνελλιπὲς ἐξαρκούντων εἰς τὸν κατὰ λόγον, τὸν ὑγιῆ καὶ μακάριον, βίον.","t":"White, then, befits peaceful and enlightened people. As signs closest to their causes signify their presence, or rather show the existence of what produced them, as smoke shows fire, and good color and a good pulse show health, so among us such dress shows the state of the character. Self-control is clean and simple, since cleanliness is a disposition that prepares a pure way of life unmixed with shameful things, and simplicity is a disposition that removes superfluities. Solid clothing, and especially undressed wool, keeps in the heat of the body, not because the clothing has heat in itself, but because it turns back the heat going out from the body and gives it no passage; and if any heat falls on it, it takes it in, keeps it, and, warmed by it, warms the body in return; so it should be used especially in winter. It is also a sign of contentment; and contentment is a disposition without superfluity, receptive of what is sufficient for a life lacking nothing according to reason, a healthy and blessed life."},"clement-paedagogus/3.11.56":{"o":"κεχρήσθω δὲ καὶ ἡ γυνὴ τῇ λιτῇ στολῇ καὶ τῇ σεμνῇ, μαλακωτέρᾳ δὲ μᾶλλον ἢ προσῆκεν ἀνδρί, πλὴν οὐ τέλεον ἀπηρυθριακυίᾳ, οὐ διαρρεούσῃ τῇ μαλακότητι. ἔστων δὲ αἱ ἐσθῆτες ἁρμόζουσαι ἡλικίᾳ, προσώπῳ, τόποις, φύσει, ἐπιτηδεύμασιν. »ἐνδύσασθαι« γὰρ παγκάλως ἡμῖν ὁ θεῖος ἀπόστολος συμβουλεύει »τὸν Χριστὸν Ἰησοῦν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθαι εἰς ἐπιθυμίας«. κωλύει δὲ βιαζομένους τὴν φύσιν ὁ λόγος τοὺς λοβοὺς τῶν ὠτίων τιτρᾶναι. διὰ τί γὰρ οὐχὶ καὶ τὴν ῥῖνα; ἵνα δὴ κἀκεῖνο πληρωθῇ τὸ εἰρημένον· »ὥσπερ ἐνώτιον ἐν ῥινὶ ὑός, οὕτως γυναικὶ κακόφρονι κάλλος.« καθόλου γὰρ εἴ τις ἡγεῖται κοσμεῖσθαι χρυσίῳ, ἐλάττων ἐστὶν χρυσίου, ὁ δὲ ἐλάττων χρυσίου οὐκ ἔστι κύριος αὐτοῦ. ἀκοσμότερον δὲ ὁμολογεῖν ἑαυτὸν καὶ ἥττονα τοῦ Λυδίου ψήγματος πῶς οὐκ ἀτοπώτατον;","t":"Let the woman too wear plain and dignified clothing, softer than is fitting for a man, but not completely shameless nor dissolving in softness. Let clothes suit age, person, place, nature, and occupation. For the divine apostle very beautifully advises us to “put on Christ Jesus, and make no provision for the flesh, for its desires.” The Word forbids us to do violence to nature by piercing the lobes of the ears. For why not the nose too? So that that saying might be fulfilled: “As an earring in a pig's snout, so is beauty to an evil-minded woman.” In general, if anyone thinks he is adorned by gold, he is less than gold; and one who is less than gold is not its master. How is it not most absurd to confess oneself less adorned and inferior to the Lydian gold dust?"},"clement-paedagogus/3.11.57":{"o":"καθάπερ οὖν καὶ τὸ χρυσίον μιαίνεται τῆς συὸς τῇ ἀκαθαρσίᾳ τῷ ῥύγχει τὸν φορυτὸν ἐκταρασσούσης, οὕτως ἀσελγαίνειν αἱ τρυφητικώτεραι ὑπὸ τῆς περιουσίας ἐπαιρόμεναι τὸ κάλλος τὸ ἀληθινὸν καθυβρίζουσιν ἀφροδισίων μολυσμοῖς. δίδωσιν οὖν αὐταῖς δακτύλιον ἐκ χρυσίου, οὐδὲ τοῦτον εἰς κόσμον, ἀλλʼ εἰς τὸ ἀποσημαίνεσθαι τὰ οἴκοι φυλακῆς ἄξια διὰ τὴν ἐπιμέλειαν τῆς οἰκουρίας. εἰ γὰρ οἱ πάντες ἦσαν παιδαγωγούμενοι, οὐδὲν τῶν σφραγίδων ἔδει ἐπʼ ἴσης ὄντων δικαίων καὶ οἰκετῶν καὶ δεσποτῶν· ἐπεὶ δὲ ἡ ἀπαιδευσία πολλὴν ἐνδίδωσι ῥοπὴν εἰς ἀδικίαν, σφραγίδων ἐδεήθημεν. ἀλλʼ ἔστιν οὗ καθυφεῖναι τοῦ τόνου καιρός. καὶ γὰρ ἔσθʼ ὅτε συγγνωστέον ταῖς οὐκ εὐτυχούσαις περὶ γάμον σώφρονα καὶ τἀνδρὸς διὰ τὴν ἀρέσκειαν κοσμουμέναις. ὅρος δὲ αὐταῖς ἐπικείσθω ἡ πρὸς μόνους τοὺς ἑαυτῶν ἄνδρας φιλοτιμία. ἐγὼ μὲν οὐκ ἐβουλόμην τὴν σωματικὴν εὐπρέπειαν ἀσκεῖν αὐτάς, ἐπάγεσθαι δὲ τοὺς γήμαντας φιλανδρίᾳ σώφρονι, βιαστικῷ καὶ δικαίῳ φαρμάκῳ· πλὴν ἀλλʼ ἐπεὶ δυστυχεῖν βούλονται τὴν ψυχήν, προκείσθω αὐταῖς, εἴ γε σωφρονεῖν ἐθέλοιεν, τὰς ἀλόγους ὁρμὰς καὶ ἐπιθυμίας τῶν ἀνδρῶν καταπραΰνειν ἠρέμα· ἡσυχῇ δὲ αὐτοὺς ἐπὶ τὴν λιτότητα ὑπακτέον τῷ πρὸς ὀλίγον πρὸς τὸ σωφρονέστερον ἐθισμῷ.","t":"As gold is defiled by the uncleanness of a pig stirring up the filth with its snout, so the more luxurious women, exalted by abundance into licentiousness, outrage true beauty with the pollutions of sexual pleasure. He gives them, then, a gold ring, and not even this for adornment, but for sealing what is worth guarding at home, in their care of the household. If all were instructed, there would be no need of seals, since servants and masters would be equally just; but since lack of instruction gives much weight toward injustice, we have needed seals. But there are times to relax our strictness. Sometimes we must be indulgent to women who are not fortunate in having a self-controlled husband, and adorn themselves to please him. But let their limit be ambition to please their own husbands only. I would not wish them to practice bodily beauty, but to win their husbands by self-controlled love, a powerful and just medicine. Yet since they wish to be unfortunate in soul, let this be set before them, if they wish to be self-controlled: to calm gently the irrational impulses and desires of their husbands, and quietly lead them toward simplicity by accustoming them little by little to greater self-control."},"clement-paedagogus/3.11.58":{"o":"τὸ γὰρ σεμνὸν κατάστημα οὐ προσθήκῃ τοῦ φορτικοῦ, ἀλλὰ ἀφαιρέσει τοῦ περιττοῦ περιγίγνεται. καθάπερ οὖν ὠκύπτερα περικοπτέον τῶν γυναικῶν τὰ χρήματα τὰ τρυφητικά, χαυνότητας ἀβεβαίους καὶ κενὰς ἐμποιοῦντα ἡδονάς, ὑφʼ ὧν ἐπαιρόμεναι καὶ πτερούμεναι πολλάκις ἀποπέτονται τῶν γάμων. διὸ καὶ συστέλλειν χρὴ τὰς γυναῖκας κοσμίως καὶ περισφίγγειν αἰδοῖ σώφρονι, μὴ παραρρυῶσι τῆς ἀληθείας διὰ χαυνότητα. καλὸν μὲν οὖν ταῖς γαμεταῖς πεπιστευκότας ταῖς σφῶν τοὺς ἄνδρας τὴν οἰκουρίαν αὐταῖς ἐπιτρέπειν βοηθοῖς εἰς τοῦτο δεδομέναις. εἰ δὲ ἄρα δέοι καὶ ἡμᾶς ἐμπολιτευομένους καὶ ἄλλας τινὰς τῶν κατʼ ἀγρὸν διοικουμένους πράξεις, πολλάκις δὲ καὶ ἄνευ γυναικῶν γενομένους ὑπὲρ ἀσφαλείας ἀποσφραγίζεσθαί τινα, δίδωσιν καὶ ἡμῖν εἰς τοῦτο μόνον σημαντῆρα, τοὺς δὲ ἄλλους ἀπορριπτέον δακτυλίους, ἐπεὶ »κόσμος« κατὰ τὴν γραφὴν »χρυσοῦς φρονίμῳ παιδεία«. αἱ δὲ χρυσοφοροῦσαι τῶν γυναικῶν δεδιέναι μοι δοκοῦσιν, μή, ἢν ἀφέληταί τις αὐτῶν τὰ χρυσία, δοῦλαι νομισθῶσιν οὐ κοσμούμεναι. τὸ δὲ εὐγενὲς τῆς ἀληθείας, ἐν τῷ φύσει καλῷ κατὰ ψυχὴν ἐξεταζόμενον, οὐ πράσει καὶ ὠνῇ τὸν δοῦλον, ἀλλὰ τῇ γνώμῃ τῇ ἀνελευθέρῳ διακέκρικεν, ἡμῖν δὲ οὐ φαίνεσθαι ἐλευθέροις, ἀλλὰ εἶναι ἁρμόζει, τοῖς θεῷ μὲν παιδαγωγουμένοις,","t":"For a dignified bearing comes not from adding what is vulgar but from taking away what is superfluous. Like wing feathers, the women's luxurious possessions must be clipped, since they produce unstable conceit and empty pleasures, by which, lifted up and given wings, they often fly away from their marriages. So women must be restrained decorously and girded with self-controlled modesty, lest they slip away from the truth through conceit. It is good for husbands who trust their wives to entrust the housekeeping to them, as helpers given for this. And if we too, taking part in public life and managing other affairs in the country, often apart from our wives, need to seal something for safety, he gives us too a signet for this purpose only; other rings must be thrown away, since, according to Scripture, “instruction is a golden ornament to the wise.” Women who wear gold seem to me to be afraid that, if one takes away their gold, they will be thought slaves because they are not adorned. But the nobility of truth, examined in what is naturally beautiful in the soul, distinguishes the slave not by sale and purchase but by an unfree mind; and it befits us not to seem free but to be free, instructed by God,"},"clement-paedagogus/3.11.59":{"o":"θεῷ δὲ εἰσπεποιημένοις. διὸ καὶ στάσιν καὶ κίνησιν καὶ βάδισμα καὶ ἐσθῆτα καὶ ἁπαξαπλῶς τὸν πάντα βίον ὅτι μάλιστα ἐλευθεριώτατον ἐπαναιρετέον. ἀλλὰ καὶ τὸν δακτύλιον οὐκ ἐπʼ ἄρθρῳ φορητέον τοῖς ἀνδράσι (γυναικεῖον γὰρ τοῦτο), εἰς δὲ τὸν μικρὸν δάκτυλον, καὶ τούτου εἰς τοὔσχατον καθιέναι· ἔσται γὰρ οὕτως εὐεργὴς ἡ χείρ, ἐν οἷς αὐτῆς δεόμεθα· καὶ οὐ ῥᾷστα ὁ σημαντὴρ ἀποπεσεῖται τῇ μείζονι τοῦ ἄρθρου συνδέσει φυλαττόμενος. αἱ δὲ σφραγῖδες ἡμῖν ἔστων πελειὰς ἢ ἰχθὺς ἢ ναῦς οὐριοδρομοῦσα ἢ λύρα μουσική, ᾗ κέχρηται Πολυκράτης, ἢ ἄγκυρα ναυτική, ἣν Σέλευκος ἐνεχαράττετο τῇ γλυφῇ, κἂν ἁλιεύων τις ᾖ, ἀποστόλου μεμνήσεται καὶ τῶν ἐξ ὕδατος ἀνασπωμένων παιδίων· οὐ γὰρ εἰδώλων πρόσωπα ἐναποτυπωτέον, οἷς καὶ τὸ προσέχειν ἀπείρηται, οὐδὲ μὴν ξίφος ἢ τόξον τοῖς εἰρήνην","t":"and adopted by God. So our standing, movement, walk, clothing, and in a word our whole life must be as free as possible. Men should not wear a ring on the joint of the finger (that is womanish), but on the little finger, and pushed to its base; for so the hand will be free for the work we need it for, and the signet will not easily fall off, being held by the larger joint. Let our seals be a dove, a fish, a ship running before the wind, a musical lyre, which Polycrates used, or a ship's anchor, which Seleucus had engraved; and if one is a fisherman, he will remember the apostle and the children drawn up out of the water. For the faces of idols must not be engraved, to which we are forbidden even to pay attention; nor a sword or a bow for us who pursue peace,"},"clement-paedagogus/3.11.60":{"o":"διώκουσιν ἢ κύπελλα τοῖς σωφρονοῦσιν. πολλοὶ δὲ τῶν ἀκολάστων ἐγγεγλυμμένους ἔχουσι τοὺς ἐρωμένους ἢ τὰς ἑταίρας, ὡς μηδὲ ἐθελήσασιν αὐτοῖς λήθην ποτὲ ἐγγενέσθαι δυνηθῆναι τῶν ἐρωτικῶν παθημάτων διὰ τὴν ἐνδελεχῆ τῆς ἀκολασίας ὑπόμνησιν. Τριχῶν δὲ πέρι ταύτῃ δοκεῖ· ψιλὴ μὲν ἡ τῶν ἀνδρῶν κεφαλή, πλὴν εἰ μὴ οὔλας ἔχοι τὰς τρίχας, λάσιον δὲ τὸ γένειον, αἱ δὲ συνεστραμμέναι τῶν τριχῶν ἀπὸ τῆς κεφαλῆς μὴ καθικέσθωσαν ἄγαν εἰς πλοκάμους κατολισθαίνουσαι γυναικείους· ἀπόχρη γὰρ τὸ »ἠυγένειον« τοῖς ἀνδράσιν. εἰ δέ τις καὶ κείραιτό τι τοῦ γενείου, οὐ μέντοι παντελῶς ψιλωτέον αὐτό· αἰσχρὸν γὰρ τὸ θέαμα καὶ κατέγνωσται ἡ τοῦ γενείου ἐν χρῷ κουρὰ παρατίλσει καὶ λειότητι γειτνιῶσα. αὐτίκα γοῦν ὁ ψαλμῳδὸς τοῦ γενείου τερπόμενος τῇ κόμῃ »ὡς τὸ μύρον« φησὶ »τὸ καταβαῖνον ἐπὶ πώγωνα, τὸν πώγωνα τὸν Ἀαρών«· τῇ παλινῳδίᾳ τοῦ πώγωνος τὸ εὐπρεπὲς ὑμνήσας, τὸ πρόσωπον τῷ μύρῳ κατεγάνωσε κυρίου.","t":"nor drinking cups for the self-controlled. Many of the licentious have their beloved boys or courtesans engraved on their rings, so that even if they wished they could never forget their erotic passions, through the constant reminder of licentiousness. About hair this is our view: the men's head should be close-cropped, unless their hair is curly, and the chin bearded; and let the hair gathered from the head not hang down too far, slipping into women's locks; “well-bearded” is enough for men. If one cuts part of the beard, it should not be made entirely bare; the sight is shameful, and shaving the beard to the skin is condemned as close to plucking and smoothing. The psalmist, delighting in the beard's hair, says, “like the ointment running down on the beard, the beard of Aaron”; praising the seemliness of the beard in the refrain, he made the face of the Lord shine with ointment."},"clement-paedagogus/3.11.61":{"o":"ἐπεὶ δὲ οὐχ ὡραϊσμοῦ χάριν ἡ κουρὰ παραληπτέα, διὰ περίστασιν δέ, τὰς μὲν τῆς κεφαλῆς τρίχας ὡς μὴ αὐξόμεναι ταῖς ὄψεσιν ἐμποδίζοιεν καταβαίνουσαι, καὶ ἴσως τὰς ἐπὶ τῷ μύστακι μολυνομένας κατὰ τὴν τροφὴν περικαρτέον, οὐ ξυρῷ (ἀγεννὲς γάρ), ἀλλὰ ταῖς δυοῖν μαχαίραις ταῖς κουρικαῖς, τὰς δὲ τοῦ γενείου μηδέν τι παραλυπούσας οὐκ ἐνοχλητέον, σεμνότητα μὲν τοῦ προσώπου καὶ κατάπληξιν γεννητικὴν * * ἐμποιούσας· πολλοὺς δὲ καὶ τὸ σχῆμα παραπαιδαγωγεῖ μὴ ἁμαρτάνειν διὰ τὸ εὐεξέλεγκτον, τοῖς δὲ ἀναφανδὸν ἁμαρτάνειν ἐθέλουσιν τὸ λανθάνον τοῦ σχήματος καὶ μὴ παράσημον ἐπιτερπέστατον, ὑφʼ ᾧ δεδυκότες οἷς ἔξεστι διʼ ἄγνοιαν πλημμελεῖν","t":"Since cutting the hair is to be done not for beauty but out of necessity, the hair of the head should be cut so that, as it grows, it does not come down and get in the eyes; and perhaps the hair on the upper lip, which is soiled in eating, should be trimmed, not with a razor (that is ignoble) but with a pair of scissors; but the hair of the beard, which causes no trouble, should not be disturbed, since it gives the face dignity and inspires … respect. The appearance itself teaches many not to sin, because it makes them easily recognized; while for those who wish to sin boldly, an appearance that escapes notice and is not distinctive is most pleasing: slipping behind it, they can offend unrecognized,"},"clement-paedagogus/3.11.62":{"o":"τοῖς πολλοῖς ἐξομοιούμενοι τὸ ἁμαρτάνειν ἀδεῶς κεκάρπωνται. οὐ μόνον οὖν αὐστηρὸν δεικνύει τὸν ἄνδρα τῆς κεφαλῆς τὸ ψιλόν, ἀλλὰ καὶ δυσπαθὲς κατασκευάζει τὸ κρανίον, προσομιλεῖν ἐθίζον καὶ κρύει καὶ καύματι, καὶ τὰς ἀπὸ τούτων διωθεῖται βλάβας, ἃς ἡ κόμη σπόγγου τρόπον εἰς ἑαυτὴν ἀναλαμβάνουσα, ἐγκατασκήπτει τῷ ἐγκεφάλῳ παράμονον ἐκ τῆς νοτίδος τὴν βλάβην. Ταῖς γυναιξὶ δὲ ἀπόχρη μαλάσσειν τὰς τρίχας καὶ ἀναδεῖσθαι τὴν κόμην εὐτελῶς περόνῃ τινὶ λιτῇ παρὰ τὸν αὐχένα, ἀφελεῖ θεραπείᾳ συναυξούσαις εἰς κάλλος γνήσιον τὰς σώφρονας κόμας. καὶ γὰρ αἱ περιπλοκαὶ τῶν τριχῶν αἱ ἑταιρικαὶ καὶ αἱ τῶν σειρῶν ἀναδέσεις πρὸς τῷ εἰδεχθεῖς αὐτὰς δεικνύναι κόπτουσι τὰς τρίχας, ἀποτίλλουσαι ταῖς πανούργοις ἐμπλοκαῖς, διʼ ἃς οὐδὲ θιγγάνουσι τῆς κεφαλῆς τῆς σφῶν αὐτῶν συγχεῖν τὰς τρίχας φοβούμεναι, ἀλλὰ καὶ ὁ ὕπνος αὐταῖς μετὰ δέους παραγίνεται, μὴ κατασκύλωσιν λαθοῦσαι τὸ σχῆμα","t":"and, being like the many, have reaped fearless sinning. A close-cropped head not only shows a man to be austere, but also hardens the skull, accustoming it to cold and heat, and wards off the harm from these, which long hair, soaking it up like a sponge, brings down on the brain, a lasting harm from the moisture. For women it is enough to make their hair soft and to tie up their hair simply with a plain pin at the neck, their self-controlled locks growing with simple care into genuine beauty. For the courtesans' braiding of hair and binding of plaits, besides making them look ugly, cut the hair, pulling it out with their cunning plaits; because of which they do not even touch their own heads, afraid of disarranging their hair; and even sleep comes to them with fear, lest they unwittingly spoil the shape"},"clement-paedagogus/3.11.63":{"o":"τῆς ἐμπλοκῆς. ἀλλοτρίων δὲ αἱ προσθέσεις τριχῶν τέλεον ἔκβλητοι, ὀθνείας τε ἐπισκευάζεσθαι τῇ κεφαλῇ τὰς κόμας ἀθεώτατον νεκροῖς ἐνδιδυσκούσας πλοκάμοις τὸ κρανίον· τίνι γὰρ ὁ πρεσβύτερος ἐπιθήσει χεῖρα; τίνα δὲ εὐλογήσει; οὐ τὴν γυναῖκα τὴν κεκοσμημένην, ἀλλὰ τὰς ἀλλοτρίας τρίχας καὶ διʼ αὐτῶν ἄλλην κεφαλήν. εἰ δὲ »κεφαλὴ γυναικὸς μὲν ἀνήρ, ἀνδρὸς δὲ ὁ Χριστός«, πῶς οὐκ ἄθεον διττοῖς αὐτὰς περιπίπτειν ἁμαρτήμασιν; τοὺς μὲν γὰρ ἀπατῶσι, τοὺς ἄνδρας, διὰ τὴν ὑποβολὴν τῆς κόμης, καταισχύνουσι δὲ τὸν κύριον τὸ ὅσον ἐπʼ αὐταῖς ἑταιρικῶς κοσμούμεναι εἰς ἀπάτην ἀληθείας καὶ τὴν ὄντως οὖσαν καλὴν βλασφημοῦσαι κεφαλήν. οὐκοῦν οὐδὲ βαπτέον τὰς τρίχας οὐδὲ μὴν τὰς πολιὰς μεταχρωστέον· οὐδὲ γὰρ τὴν ἐσθῆτα ποικίλλειν συγκεχώρηται· καὶ μάλιστα τὸ γεραιὸν τῆς ἡλικίας καὶ ἀξιόπιστον οὐκ ἐπικαλυπτέον, ἀναδεικτέον δὲ ὑπʼ αὐγὰς τοῦ θεοῦ τὸ τίμημα εἰς σέβασμα τῶν νέων· καὶ γὰρ ἀναισχυντοῦσιν ἔσθʼ ὅτε πολιᾶς ἐπιφάνεια παιδαγωγοῦ δίκην ἐπιστᾶσα ἐπὶ σωφροσύνην μεθηρμόσατο αὐτοὺς καὶ κατεπλήξατο τῇ στιλπνότητι τῆς ὄψεως τὸ νεάζον τῆς ἐπιθυμίας.","t":"of the braid. Adding other people's hair must be utterly rejected; putting on the head someone else's locks, clothing the skull in dead tresses, is most godless. For on whom will the presbyter lay his hand? Whom will he bless? Not the woman who is adorned, but the other person's hair, and through it another head. And if “the head of the woman is the man, and the head of the man is Christ,” how is it not godless for them to fall into a double sin? They deceive the men, their husbands, by substituting hair; and, as far as in them lies, they shame the Lord by adorning themselves like courtesans to deceive the truth, blaspheming the truly beautiful head. Nor, then, should hair be dyed, nor gray hair colored; for neither is it permitted to make clothing varicolored. Above all, the venerable and trustworthy mark of age should not be covered, but the honor from God displayed in the light for the reverence of the young; for sometimes the appearance of gray hair, standing over the shameless like an instructor, has turned them toward self-control and startled the youthfulness of their desire by the brightness of its look."},"clement-paedagogus/3.11.64":{"o":"Ἀλλʼ οὐδὲ τὰ πρόσωπα ἐντριπτέον αὐταῖς πανούργου σοφίας τερθρεύμασιν· ὑποδείξωμεν δὲ αὐταῖς κομμωτικὴν σώφρονα· κάλλος γὰρ ἄριστον πρῶτον μὲν τὸ ψυχικόν, ὡς πολλάκις ἐπεσημηνάμην, ὅταν ᾖ κεκοσμημένη ψυχὴ ἁγίῳ πνεύματι καὶ τοῖς ἐκ τούτου ἐμπνεομένη φαιδρύσμασιν, δικαιοσύνῃ, φρονήσει, ἀνδρείᾳ, σωφροσύνῃ φιλαγαθίᾳ τε καὶ αἰδοῖ, ἧς οὐδὲν εὐανθέστερον χρῶμα ἑώραται πώποτε. ἔπειτα καὶ τὸ σωματικὸν κάλλος ἠσκήσθω, »συμμετρία μελῶν καὶ μερῶν μετʼ εὐχροίας«. ἡ κομμωτικὴ τῆς ὑγείας ἐνταῦθα εὔθετος, καθʼ ἣν ἡ τοῦ εἰδώλου τοῦ ἐπιπλάστου εἰς τὸ ἀληθὲς μετάβασις κατὰ τὸ σχῆμα τὸ ἐκ τοῦ θεοῦ δεδομένον περιγίνεται. δεινὴ δὲ καλλωπίσαι κατὰ φύσιν ἡ τῶν ποτῶν εὐκρασία καὶ ἡ τῶν σιτίων συμμετρία. οὐ γὰρ μόνον τὴν ὑγίειαν ἴσχει τὸ σῶμα ἐκ τούτων, ἀλλὰ καὶ τὸ κάλλος διαφαίνεσθαι ποιεῖ. ἀπὸ γὰρ τοῦ πυρώδους τὸ στιλπνὸν καὶ μαρμαρυγῶδες περιγίνεται, ἀπὸ δὲ τοῦ ὑγροῦ τὸ λαμπρὸν καὶ κεχαρισμένον, ἀπὸ δὲ τοῦ ξηροῦ τὸ ἀνδρῶδες καὶ πάγιον, ἀπὸ δὲ τοῦ ἀερώδους τὸ εὔπνουν καὶ ἰσοστάσιον, ἐξ ὧν ὁ εὔρυθμος καὶ καλὸς οὗτος ἀνδριὰς τοῦ λόγου κεκόσμηται. ἄνθος δὲ τῆς ὑγιείας ἐλευθέριον τὸ κάλλος· ἣ μὲν γὰρ ἔνδον τοῦ σώματος ἐργάζεται, τὸ δὲ εἰς τὸ ἐκτὸς τοῦ σώματος ἐξανθῆσαν φανερὰν ἐνδείκνυται τὴν εὔχροιαν.","t":"Nor should they rub their faces with the tricks of cunning art; let us show them a self-controlled cosmetic art. The best beauty is first that of the soul, as I have often indicated, when the soul is adorned with the Holy Spirit and breathes with the radiance that comes from him: justice, wisdom, courage, self-control, love of the good, and modesty, than which no more blooming color has ever been seen. Then let bodily beauty too be cultivated, “the symmetry of limbs and parts with good color.” The cosmetic art of health is fitting here, by which the passage from the made-up image to the true is achieved, in accordance with the form given by God. Temperate drinking and moderate eating are powerful for beautifying according to nature; for from these the body gains not only health but also makes beauty shine through. From the fiery element comes brilliance and sparkle; from the moist, radiance and grace; from the dry, manliness and firmness; from the airy, easy breathing and balance; with these this well-proportioned and beautiful statue of the Word is adorned. Beauty is the free-born flower of health; for health works within the body, and beauty, blooming outward on the body, shows a visible good color."},"clement-paedagogus/3.11.65":{"o":"αἱ γοῦν κάλλισται καὶ ὑγιεινόταται ἀγωγαὶ διαπονοῦσαι τὰ σώματα τὸ κάλλος τὸ γνήσιον καὶ παράμονον ἐργάζονται, ἕλκοντος ἐφʼ ἑαυτὸ τοῦ θερμοῦ τήν τε ἰκμάδα πᾶσαν καὶ τὸ πνεῦμα τὸ ψυχρόν· ὁλκὸν δὲ εἰς ἑαυτὴν ἡ θερμότης ἐκριπιζομένη κινήσεσιν. ἐπειδὰν δὲ ἑλκύσῃ, ἀλεαινομένην ἠρέμα διʼ αὐτῶν ἀτμίζει τῶν σαρκῶν τὴν ἐκ τῆς τροφῆς περιουσίαν, ποσῇ μὲν τῇ ὑγρότητι, ὑπερβολῇ δὲ θερμότητος. διὸ καὶ ἡ προτέρα κενοῦται τροφή· ἀκινήτῳ δὲ τῷ σώματι τὸ βρωθὲν σιτίον οὐ προσφύεται, ἀλλὰ ἐκπίπτει, ὥσπερ ἀπὸ ψυχροῦ κλιβάνου ὁ ἄρτος ἢ ὅλος ἢ μόνον ὑπολειπόμενος τὸν πυθμένα.","t":"The finest and healthiest ways of life, exercising the body, produce genuine and lasting beauty, the heat drawing to itself all the moisture and cold breath; for heat, fanned by movement, draws things to itself. When it has drawn them, it gently evaporates through the flesh the surplus from food, warmed, with some moisture but an excess of heat. So the earlier food is used up; but in a motionless body the food eaten does not attach itself, but falls away, like bread from a cold oven, either whole or leaving only the bottom."},"clement-paedagogus/3.11.66":{"o":"εἰκότως οὖν τοῖς περιττεύουσι κατὰ τὰς ἀποτρίψεις τὰ οὖρα καὶ τὰ σκύβαλα πλεονάζει, πλεονάζει δὲ καὶ τὰ ἄλλα περιττώματα αὐτοῖς, πρὸς δὲ καὶ οἱ ἱδρῶτες, οὐκ ἀναδιδομένης τῷ σώματι τῆς τροφῆς, ἀλλὰ εἰς τὰ περιττὰ ἐκχεομένης. ἐντεῦθεν καὶ αἱ λαγνεῖαι ὁρμῶνται, περὶ τὰ παιδοποιίας μόρια ἐπιρρεούσης τῆς περιττείας. διὸ κινήσεσι συμμέτροις [διὸ] τηκτέον ταύτην τὴν περιττείαν καὶ εἰς πέψιν ἀναχυτέον, διʼ ἧς τὸ κάλλος ἐρυθραίνεται. Ἄτοπον δὲ τοὺς »κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν θεοῦ« γεγονότας ὥσπερ ἀτιμάζοντας τὸ ἀρχέτυπον ἔπηλυν ἐπάγεσθαι κομμωτικήν, τὴν ἀνθρώπειον κακοτεχνίαν πρὸ τῆς θείας αἱρουμένους δημιουργίας. προσιέναι δὲ αὐτὰς ὁ παιδαγωγὸς κελεύει »ἐν καταστολῇ κοσμίῳ, μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς«, »ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ὡς καὶ εἴ τινες ἀπειθοῖεν τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται, ἐποπτεύσαντες« φησὶ »τὴν ἐν λόγῳ ἁγνὴν ἀναστροφὴν ὑμῶν· ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος, ἀλλʼ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν τῷ ἀφθάρτῳ τοῦ πραέος καὶ ἡσυχίου","t":"Naturally, then, in those who have excess in their discharges, urine and stools abound, and other residues too, and also sweat, since the food is not distributed to the body but poured out into superfluities. From this lusts too are stirred, the superfluity flowing to the organs of generation. So by moderate movements this superfluity must be dissolved and diffused into digestion, by which beauty is reddened. It is absurd for those made “in the image and likeness of God,” as though dishonoring the archetype, to bring in foreign cosmetics, preferring human mischief to divine workmanship. The Instructor bids women come “in decent apparel, adorning themselves with modesty and self-control,” “being subject to their own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, seeing,” he says, “your pure conduct in the word; let yours be not the outward adornment of braiding and wearing of gold or putting on of clothes, but the hidden man of the heart, in the incorruptible ornament of a gentle and quiet"},"clement-paedagogus/3.11.67":{"o":"πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές.« ἡ δὲ αὐτουργία ταῖς γυναιξὶν μάλιστα τὸ γνήσιον ἐπιφέρει κάλλος γυμνάζουσα τὰ σώματα αὐτῶν καὶ σφᾶς αὐτὰς διʼ αὑτῶν κοσμοῦσα, οὐ τὸν ὑπʼ ἄλλων πεπονημένον προσφέρουσα κόσμον, ἄκοσμον καὶ ἀνελεύθερον καὶ ἑταιρικόν, ἀλλὰ τὸν ἑκάστης σώφρονος γυναικὸς διὰ τῶν χειρῶν αὐτῆς, ὁπότε χρῄζοι μάλιστα, ἀσκούμενον καὶ ἐξυφαινόμενον· οὐ γάρ ποτε καθήκει ἐξ ἀγορᾶς ὠνητοῖς, ἀλλὰ τοῖς οἰκουρικοῖς [τοῖς ἰδίοις] ἔργοις κοσμουμένας φαίνεσθαι τὰς κατὰ θεὸν πολιτευομένας. κάλλιστον γὰρ ἔργον γυνὴ οἰκουρὸς αὑτήν τε καὶ τὸν ἄνδρα τοῖς ἰδίοις περιβάλλουσα κοσμήμασι, διʼ ὧν ἀγάλλονται πάντες, οἱ μὲν παῖδες ἐπὶ τῇ μητρί, ὁ δὲ ἀνὴρ ἐπὶ τῇ γυναικί, αὕτη δὲ ἐπὶ τούτοις, πάντες δὲ ἐπὶ τῷ θεῷ. συλλήβδην γοῦν ταμιεῖον ἀρετῆς ἐστιν ἀνδρεία γυνή, ἥτις »σῖτα ὀκνηρὰ οὐκ ἔφαγεν, θεσμοὶ δὲ ἐλεημοσύνης ἐπὶ τῇ γλώσσῃ αὐτῆς«, ἥτις »τὸ στόμα αὐτῆς διήνοιξεν σοφῶς καὶ ἐννόμως, ἧς τὰ τέκνα ἐμακάρισαν ἀνιστάμενα«, ὡς διὰ Σολομῶντος λέγει ὁ ἅγιος λόγος, »ὁ δὲ ἀνὴρ αὐτῆς ἐνεκωμίασεν. γυνὴ γὰρ εὐσεβὴς εὐλογεῖται, φόβον δὲ κυρίου αὐτὴ αἰνείτω.« καὶ πάλιν· »γυνὴ ἀνδρεία στέφανος τῷ ἀνδρὶ αὐτῆς.«","t":"spirit, which is very precious in the sight of God.” Working with their own hands most of all gives women genuine beauty, exercising their bodies and adorning themselves by their own efforts, not bringing in ornament worked by others, tasteless, unfree, and courtesan-like, but that of each self-controlled woman, practiced and woven by her own hands when she most needs it. For it is never fitting for women who live according to God to appear adorned with things bought in the market, but with their own household work. For the finest work is a housekeeping wife clothing herself and her husband with her own ornaments, in which all rejoice: the children in their mother, the husband in his wife, she in them, and all in God. In short, a valiant woman is a storehouse of virtue, who “did not eat the bread of idleness, and laws of mercy are on her tongue,” who “opened her mouth wisely and lawfully, whose children rose up and called her blessed,” as the holy Word says through Solomon, “and her husband praised her. For a godly woman is blessed; let her praise the fear of the Lord.” And again: “A valiant woman is a crown to her husband.”"},"clement-paedagogus/3.11.68":{"o":"Ἐπανορθωτέον δὲ ὅτι μάλιστα καὶ τὰ σχήματα καὶ τὰ βλέμματα καὶ τὰ βαδίσματα καὶ τὰς φωνάς. οὐ γὰρ ὥς τινες τὴν ὑπόκρισιν ζηλοῦσαι τῆς κωμῳδίας καὶ τὰς κατεαγυίας τῶν ὀρχηστῶν κινήσεις παραφυλάττουσαι παρὰ τὰς ὁμιλίας σκηνοβατοῦσιν, αὐτοῖς τοῖς κινήμασιν τοῖς ἁβροῖς καὶ τοῖς ὑγροῖς βαδίσμασιν καὶ φωναῖς ταῖς πεπλασμέναις κλαδαρὸν περιβλέπουσαι, δέλεαρ ἡδονῆς ἐξησκημέναι. »μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης, ἣ πρὸς χάριν λαλοῦσα λιπαίνει σὸν φάρυγγα, ὕστερον μέντοι πικρότερον χολῆς εὑρήσεις καὶ ἠκονημένον μᾶλλον ἢ μάχαιραν δίστομον· τῆς γὰρ ἀφροσύνης οἱ πόδες κατάγουσι τοὺς χρωμένους αὐτῇ μετὰ θανάτου εἰς Ἅιδην.« Σαμψὼν γοῦν τὸν γεννάδαν ἡ πόρνη νενίκηκεν, καὶ τὸν ἄνδρα ἔκειρεν αὐτοῦ ἑτέρα γυνή. ἀλλʼ οὐχ οὕτως ἠπάτησεν τὸν Ἰωσὴφ ἄλλη γυνή, νενίκηται δὲ ἡ πόρνη ἡ Αἰγυπτία, καὶ δεσμὰ σωφροσύνη λαμβάνουσα κρείττων ἀναφαίνεται λελυμένης.","t":"Postures, looks, walks, and voices must be corrected as much as possible. For some women, emulating the acting of comedy and imitating the broken movements of dancers, behave as on the stage in their conversation, with soft movements, languid walks, and affected voices, casting wanton glances around, trained as bait for pleasure. “For honey drips from the lips of a harlot, who, speaking to please, anoints your throat; but afterward you will find her more bitter than gall and sharper than a two-edged sword; for the feet of folly lead down with death to Hades those who have dealings with her.” The harlot defeated the noble Samson, and another woman shaved the man; but another woman did not so deceive Joseph: the Egyptian harlot was defeated, and self-control, accepting chains, proves stronger than licentiousness set free."},"clement-paedagogus/3.11.69":{"o":"ἔχοι δʼ ἂν κἀκεῖνο ἄριστα τὸ εἰρημένον τὸ δʼ ὅλον οὐκ ἐπίσταμαι ἐγὼ ψιθυρίζειν οὐδὲ κατακεκλασμένως πλάγιον ποιήσας τὸν τράχηλον περιπατεῖν, ὥσπερ ἑτέρους ὁρῶ κιναίδους ἐνθάδε πολλοὺς ἐν ἄστει καὶ πεπιττοκοπημένους. αἱ δὲ γυναικεῖοι κινήσεις καὶ θρύψεις καὶ χλιδαὶ κολουστέαι παντελῶς· τὸ γὰρ ἁβροδίαιτον τῆς περὶ τὸν περίπατον κινήσεως καὶ τὸ »σαυλὰ βαίνειν«, ὥς φησιν Ἀνακρέων, κομιδῇ ἑταιρικά, ὥς γέ μοι φαίνεται. ἡ κωμῳδία φησὶν »τὰ ἴχνη τὰ ἑταιρικὰ ὥραν ἀπολείπειν καὶ τρυφήν«. »ἴχνη δὲ πορνικὰ οὐκ ἐρείδεται εἰς ἀλήθειαν· ὁδοὺς γὰρ ζωῆς οὐκ ἐπέρχεται, σφαλεραὶ δὲ αἱ τροχιαὶ αὐτῆς καὶ οὐκ εὔγνωστοι.«","t":"That saying would fit very well: “In general I do not know how to whisper, nor to walk with my neck bent sideways affectedly, as I see many other catamites here in the city, and those plucked with pitch.” Womanish movements, affectations, and luxuries must be cut off entirely; for luxuriousness in the movement of walking and “walking mincingly,” as Anacreon says, are quite courtesan-like, it seems to me. Comedy says that “the steps of a courtesan leave behind charm and luxury.” “But the harlot's steps do not rest on truth; for she does not go on the paths of life, and her tracks are slippery and hard to know.”"},"clement-paedagogus/3.11.70":{"o":"μάλιστα δὲ ὀφθαλμῶν φειστέον, ἐπεὶ τοῖς ποσὶν ἢ τοῖς ὀφθαλμοῖς ἄμεινον ὀλισθεῖν. ὁ γοῦν κύριος συντομώτατα ἰᾶται τὸ πάθος τοῦτο, »εἰ σκανδαλίζει σε ὁ ὀφθαλμός σου, ἔκκοψον αὐτόν« λέγων, ἐκ βάθρων ἀνασπῶν τὴν ἐπιθυμίαν· κλαδαραὶ δὲ ὄψεις καὶ τὸ ἐνιλλώπτειν, ὃ διὰ τῶν ὀφθαλμῶν βλεφαρίζειν ἐστίν, οὐδὲν ἀλλʼ ἢ διὰ τῶν ὀφθαλμῶν μοιχεύειν ἐστὶν ἀκροβολιζομένης τῆς ἐπιθυμίας διʼ αὐτῶν. πρὸ γὰρ τοῦ παντὸς σώματος διαφθείρονται οἱ ὀφθαλμοί. »θεωρῶν δὲ καλὰ ὀφθαλμὸς εὐφραίνει καρδίαν«, τουτέστι καλῶς μαθὼν θεωρεῖν εὐφραίνει, »ἐννεύων δὲ ὀφθαλμὸν μετὰ δόλου συνάγει ἀνδράσι λύπας.« τοιοῦτόν που τὸν θηλυδρίαν Σαρδανάπαλλον, τῶν Ἀσσυρίων τὸν βασιλέα, ἐπὶ κλίνῃ ἀναβάδην ἑζόμενον εἰσάγουσι πορφύραν ξαίνοντα καὶ τὰ λευκὰ τῶν ὀφθαλμῶν ἐπαναβάλλοντα. αἱ ταῦτα ἐπιτηδεύουσαι γυναῖκες ἰδίαις ὄψεσι προαγωγεύουσιν αὑτάς· »λύχνος γὰρ τοῦ σώματός ἐστιν ὁ ὀφθαλμός«, φησὶν ἡ γραφή, διʼ οὗ καταφαίνεται τὰ ἔνδον φωτὶ τῷ φαινομένῳ καταυγαζόμενα.","t":"Above all the eyes must be guarded, since it is better to slip with the feet than with the eyes. The Lord heals this passion most briefly, saying, “If your eye makes you stumble, cut it out,” tearing up desire from its foundations. Wanton looks and ogling, which is winking with the eyes, is nothing but committing adultery with the eyes, desire skirmishing through them. For the eyes are corrupted before the whole body. “The eye that beholds good things gladdens the heart,” that is, the one that has learned to look rightly gladdens; “but one who winks with the eye deceitfully gathers griefs for men.” Such, they portray the effeminate Sardanapalus, king of the Assyrians, sitting astride on a couch, carding purple and rolling up the whites of his eyes. Women who practice these things play the procuress for themselves with their own looks; “for the eye is the lamp of the body,” says Scripture, through which what is within is seen lit up by the light that shines."},"clement-paedagogus/3.11.71":{"o":"»πορνεία δὲ γυναικὸς ἐν μετεωρισμῷ ὀφθαλμῶν.« »νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία, διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ«, ὁ μὲν ἀπόστολος βοᾷ, ἡμεῖς δὲ ἀναζωπυροῦμεν τὰ πάθη καὶ οὐκ αἰσχυνόμεθα. αἳ μὲν αὐτῶν »μαστίχην ἐντραγοῦσαι«, περιιοῦσαι, σεσήρασι τοῖς παριοῦσιν, αἳ δὲ τὰς κεφαλάς, ὡς μὴ δακτύλους ἔχουσαι, ταῖς ὑπʼ αὐτῶν φερομέναις περόναις σκαλεύουσαι θρύπτονται, καὶ ταύτας ἢ χελώνης ἢ ἐλέφαντος ἢ τινος ἄλλου ζῴου νεκροῦ πεποιημένας πολυπραγμονοῦσιν· ἄλλαι δὲ καθάπερ ἐξανθήματά τινα ἔχουσαι πρὸς εὐπρέπειαν τῶν ὁρώντων εὐανθέσι περιχρίστοις κοσμούμεναι σπιλοῦσι τὰ πρόσωπα τὰ αὐτῶν. »ἄφρονα« τὴν τοιαύτην καὶ »θρασεῖαν γυναῖκα« διὰ Σολομῶντος λέγει, »ἣ οὐκ ἐπίσταται αἰσχύνην· ἐκάθισεν ἐπὶ θύραις τοῦ ἑαυτῆς οἴκου ἐπὶ δίφρου, ἐμφανῶς προσκαλουμένη τοὺς παριόντας ὁδόν, τοὺς εὐθύνοντας τὰς ἑαυτῶν τροχιάς«, διὰ τοῦ σχήματος αὐτῆς καὶ τοῦ βίου παντὸς δηλονότι λέγουσα, »τίς ἐστιν ὑμῶν ἀφρονέστατος; ἐκκλινάτω πρός με.","t":"“A woman's sexual immorality is in the raising of her eyes.” “Put to death, then, the members that are on the earth: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry, because of which the wrath of God comes,” cries the apostle; but we rekindle the passions and are not ashamed. Some of them, “chewing mastic,” go about grinning at passers-by; others, as if they had no fingers, affectedly scratch their heads with the pins they carry, and take trouble over them, made of tortoise shell or ivory or some other dead animal; others, as though they had some eruptions, adorn themselves with brightly colored salves to please those who see them, and spot their own faces. Through Solomon he calls such a woman “foolish” and “bold,” “who does not know shame; she sits at the doors of her house on a seat, openly calling to those who pass by on the road, those who go straight on their ways,” saying plainly by her appearance and her whole life: “Who among you is most foolish? Let him turn aside to me."},"clement-paedagogus/3.11.72":{"o":"ἐνδεέσι δὲ φρονήσεως παρακελεύεται λέγουσα, ἄρτων κρυφίων ἡδέως ἅψασθε καὶ ὕδατος κλοπῆς γλυκεροῦ«, τὴν ἐπίκλοπον ταύτην Ἀφροδίτην λέγει. ἐντεῦθεν ὠφελημένος ὁ Βοιώτιος Πίνδαρος »γλυκύ τι« φησὶν »κλεπτόμενον μέλημα Κύπριδος«. »ὃ δὲ οὐκ οἶδεν ἄθλιος ὅτι γηγενεῖς παρʼ αὐτῇ ὀλοῦνται, καὶ ἐπὶ πέτευρον Ἅιδου συναντᾷ. ἀλλὰ ἀποπήδησον«, φησίν, »μὴ χρονίσῃς ἐν τῷ τόπῳ« ὁ παιδαγωγός, »μηδὲ ἐπιστήσῃς τὸ σὸν ὄμμα πρὸς αὐτήν. οὕτως γὰρ διαβήσῃ ὕδωρ ἀλλότριον καὶ ὑπερβήσῃ τὸν Ἀχέροντα.« διὰ τοῦτο τάδε λέγει κύριος διὰ Ἡσαΐου· »ἀνθʼ ὧν ἐπορεύθησαν αἱ θυγατέρες Σιὼν ὑψηλῷ τραχήλῳ καὶ ἐν νεύμασιν ὀφθαλμῶν, καὶ τῇ πορείᾳ ἅμα σύρουσαι τοὺς χιτῶνας καὶ τοῖς ποσὶ παίζουσαι, καὶ ταπεινώσει ὁ θεὸς τὰς θυγατέρας Σιὼν καὶ ἀνακαλύψει τὸ σχῆμα αὐτῶν«, τὸ ἄσχημον σχῆμα.","t":"And to those lacking understanding she urges, saying, “Touch hidden bread with pleasure, and sweet stolen water,” meaning this stolen Aphrodite. Benefiting from this, Pindar of Boeotia says, “Something sweet is the stolen care of Cypris.” “But the wretch does not know that the earthborn perish with her and he meets a springboard of Hades. But leap away,” says the Instructor, “do not linger in the place, nor fix your eye on her. For so you will pass through strange water and cross over Acheron.” That is why the Lord says this through Isaiah: “Because the daughters of Zion walked with outstretched necks and with winking eyes, trailing their tunics as they walked and playing with their feet, God will humble the daughters of Zion and uncover their form,” their unseemly form."},"clement-paedagogus/3.11.73":{"o":"Ἐγὼ μὲν οὐδὲ τὰς θεραπαίνας ἀξιῶ τὰς ἐπʼ ἀριστερᾶς ταῖς γυναιξὶν ἢ τὰς ἑπομένας αὐταῖς αἰσχρολογεῖν ἢ αἰσχροεργεῖν, σωφρονίζεσθαι δὲ αὐτὰς πρὸς τῶν δεσποινῶν· σφόδρα γοῦν ἐπιτιμητικώτατα ὁ κωμικὸς Φιλήμων φησίν· ἐξιὼν γυναικὸς ἐξόπισθʼ ἐλευθέρας βλέπω μόνην θεράπαιναν κατόπιν ἀκολουθεῖν καλὴν ἐκ τοῦ Πλαταιικοῦ τε παρακολουθοῦντά τινα ταύτῃ κατιλλώπτειν. ἀναστρέφει γὰρ ἐπὶ τὴν δέσποιναν ἡ τῆς θεραπαίνης ἀκολασία, ἐπιβάθραν ἐνδιδοῦσα τοῖς πειρῶσι τὰ ἥττονα τοῦ μὴ εὐλαβεῖσθαι τὰ μείζονα, διὰ τοῦ συγγιγνώσκειν τοῖς αἰσχροῖς τὸ μὴ καταγιγνώσκειν ἐμφαινούσης τῆς δεσποίνης. τὸ δὲ μὴ ἐπαγανακτεῖν τοῖς ἀκολασταίνουσιν σαφὲς γίνεται τεκμήριον γνώμης εἰς τὸ ὅμοιον ἐκτρεπομένης. »οἵα γὰρ δέσποινα«, φασὶν οἱ παροιμιαζόμενοι, »τοιάδε χἀ κύων.« Ἀποσκορακιστέον δὲ ἡμῖν καὶ τοῦ περιπάτου τὸ μανιῶδες, τὸ δὲ σεμνὸν καὶ τὸ σχολαῖον ἐκλεκτέον, οὐ τὸ βάδισμα τὸ μελλητικόν, οὐδὲ τὸ ἐν ταῖς ὁδοῖς σαλεύειν καὶ ἐξυπτιάζοντα παραβλέπειν εἰς τοὺς ἀπαντῶντας, εἰ ἀποβλέπουσιν εἰς αὐτόν, καθάπερ ἐπὶ σκηνῆς ἐμπομπεύοντα καὶ δακτυλοδεικτούμενον. οὐδὲ ὑπὸ οἰκετῶν ἀναστρέφεσθαι χρὴ πρὸς τὸ σιμὸν ὠθουμένους, ὥσπερ τοὺς τρυφητικωτέρους ὁρῶμεν, ἐρρωμένους εἶναι δοκοῦντας, ὑπὸ μαλακίας δὲ ψυχικῆς διατεθρυμμένους. ἀνδρὸς δὲ γενναίου σημεῖον οὐδὲν εἶναι δεῖ περιφανὲς ἐν τῷ προσώπῳ μαλακίας, ἀλλʼ οὐδὲ ἐν ἑτέρῳ μέρει τοῦ σώματος.","t":"I do not think it right even for the maidservants who stand at women's left, or who follow them, to use foul speech or do shameful things; they should be taught self-control by their mistresses. The comic poet Philemon says very reprovingly: “Going out, I see behind a free woman a pretty maidservant following alone, and someone from the Plataean quarter following her and ogling her.” For the maidservant's licentiousness reflects on her mistress, giving those who try lesser things a stepping stone to not fearing greater ones, since the mistress, by forgiving shameful things, shows that she does not condemn them. Not being indignant at the licentious is a clear proof of a mind turning toward the same. “As is the mistress,” say the proverb-makers, “so is the dog.” We must also banish frenzied walking, and choose the dignified and leisurely, not the dawdling walk, nor swaying in the streets and throwing the head back to look sidelong at those one meets, to see whether they are looking at one, as though parading on a stage and being pointed at. Nor should one be propelled uphill by servants, as we see the more luxurious, who seem strong but are softened by weakness of soul. There should be no mark of softness in the face of a noble man, nor in any other part of the body."},"clement-paedagogus/3.11.74":{"o":"μὴ τοίνυν μηδὲ ἐν κινήσεσιν μηδὲ ἐν σχέσεσιν εὑρεθείη ποθʼ ἡ ἀσχημοσύνη τῆς ἀνανδρίας. οὐδὲ μὴν καθάπερ ὑποζυγίοις τοῖς οἰκέταις χρηστέον τῷ ὑγιαίνοντι. ὡς γάρ τοι ἐκείνοις παραγγέλλεται »παντὶ φόβῳ τοῖς δεσπόταις, οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν, ἀλλὰ καὶ τοῖς σκολιοῖς ὑποτάσσεσθαι«, φησὶν ὁ Πέτρος, οὕτως ἡ ἰσότης καὶ ἡ μακροθυμία καὶ ἡ φιλανθρωπία τοῖς δεσπόταις εὐάρμοστος. »τὸ γὰρ τέλος«, φησί, »πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες« καὶ τὰ ἐπὶ τούτοις, »ἵνα εὐλογίαν κληρονομήσητε.« καλήν τινα καὶ ἀξιέραστον ὑπογράφειν ὁ Κιτιεὺς ἔοικεν Ζήνων εἰκόνα νεανίᾳ καὶ οὕτως αὐτὸν ἀνδριαντουργεῖ· »ἔστω«, φησί, »καθαρὸν τὸ πρόσωπον, ὀφρὺς μὴ καθειμένη, μηδὲ ὄμμα ἀναπεπταμένον μηδὲ διακεκλασμένον, μὴ ὕπτιος ὁ τράχηλος, μηδὲ ἀνιέμενα τὰ τοῦ σώματος μέλη, ἀλλὰ [τὰ] μετέωρα ἐντόνοις ὅμοια, ὀρθόνους πρὸς τὸν λόγον ὀξύτης, καὶ κατοκωχὴ τῶν ὀρθῶς εἰρημένων, καὶ σχηματισμοὶ καὶ κινήσεις μηδὲν ἐνδιδοῦσαι τοῖς ἀκολάστοις ἐλπίδος. αἰδὼς μὲν ἐπανθείτω καὶ ἀρρενωπία· ἀπέστω δὲ καὶ ὁ ἀπὸ τῶν μυροπωλίων καὶ χρυσοχοείων καὶ ἐριοπωλίων ἄλυς καὶ ὁ ἀπὸ τῶν ἄλλων ἐργαστηρίων, ἔνθα ἑταιρικῶς κεκοσμημένοι, ὥσπερ αἱ ἐπὶ τέγους καθεζόμεναι, διημερεύουσι.«","t":"Let the unseemliness of unmanliness never be found in our movements or postures. Nor should a healthy man use his servants like beasts of burden. As they are commanded “to be subject with all fear to their masters, not only to the good and gentle but also to the crooked,” says Peter, so equity, patience, and kindness befit masters. “Finally,” he says, “be all of one mind, sympathetic, loving the brethren, compassionate, humble-minded,” and so on, “that you may inherit a blessing.” Zeno of Citium seems to sketch a fine and lovable image of a young man, and sculpts him thus: “Let his face be clean, his brow not lowered, his eye neither wide open nor languishing, his neck not thrown back, the limbs of his body not relaxed but held high like taut strings; let there be an alertness of mind toward reason, a holding fast to what is rightly said, and postures and movements that give the licentious no hope. Let modesty and manliness bloom; and away with the lounging around the perfume shops, goldsmiths, wool shops, and other workshops, where men spend the whole day adorned like courtesans, like women sitting on the roofs.”"},"clement-paedagogus/3.11.75":{"o":"Μὴ τοίνυν μηδὲ οἱ ἄνδρες ἐπὶ τῶν κουρείων καὶ καπηλείων διατρίβοντες ἀδολεσχούντων στωμυλευόμενοι, καὶ τὰς παριούσας θηρώμενοι γυναῖκας παυσάσθων ποτέ· πολλοὺς δὲ καὶ βλασφημοῦντες εἰς γέλωτα οὐ παύονται. κωλυτέα γε μὴν ἔτι καὶ ἡ διὰ τῶν κύβων παιδιά, πρὸς δὲ καὶ ἡ διὰ τῶν ἀστραγάλων μελέτη πλεονεξίας, ἣν μεταχειρίζεσθαι φιλοῦσι. τοιαῦτά τινα τῆς τρυφῆς τὸ ἀταμίευτον αὐτοῖς κακοσχολοῦσιν ἐξευρίσκει· αἰτία γὰρ ἡ ἀργία· ματαίων δέ τις ἐρᾷ τῶν ἐκτὸς τῆς ἀληθείας ὄντων· οὐ γὰρ ἔστι καὶ ἄλλως θυμηδίαν ἄνευ βλάβης κτήσασθαι· τῆς δὲ ἑκάστου τῶν ἀνθρώπων διανοίας μίμησίς ἐστιν ἡ τοῦ βίου προαίρεσις. ἀλλʼ, ὡς ἔοικεν, μόναι αἱ μετὰ τῶν ἀγαθῶν ἀνδρῶν συναναστροφαὶ ὠφελοῦσιν. ἔμπαλιν γοῦν τὴν μετὰ τῶν φαύλων συνδιαίτησιν ἀνθρώπων ὑώδη γνωρίζων ὁ πάνσοφος διὰ Μωυσέως παιδαγωγὸς χοιρείων ἀπηγόρευσεν μεταλαμβάνειν τῷ λαῷ τῷ πρεσβυτέρῳ, ἐμφαίνων μὴ δεῖν τοὺς θεὸν ἐπιβοωμένους ἀκαθάρτοις ἀναμίγνυσθαι ἀνθρώποις, οἳ δίκην ὑῶν ἡδοναῖς σωματικαῖς καὶ δεισαλέαις τροφαῖς καὶ γαργαλισμοῖς ἀσελγέσι κνηστιῶντες πρὸς ἀφροδίτην κακόχαρτον ἡδονὴν χαίρουσιν.","t":"Nor should men spend time in barbershops and taverns, babbling and chattering, and hunting the women who pass by; let them stop at last. Many do not stop slandering people to raise a laugh. Dice-playing must be forbidden too, and knucklebones, the practice of greed, which they love to pursue. The unrestrained extravagance of luxury invents such things for those who are idle; for idleness is the cause, and one loves vanities that are outside the truth; for it is not possible to gain cheer otherwise without harm, and each person's choice of life is an imitation of his mind. It seems that only the company of good men benefits. On the other hand, the all-wise Instructor, through Moses, recognizing that living with worthless people is swinish, forbade the people of old to eat pork, showing that those who call on God should not mix with unclean people, who, like pigs, itching for bodily pleasures, filthy food, and lewd titillation, rejoice in the evil-delighting pleasure of sexual love."},"clement-paedagogus/3.11.76":{"o":"ἀλλʼ οὐδʼ »ἴκτινα ἢ ὠκύπτερον μαστοφαγῆ ἢ αἰετὸν« φαγεῖν φησιν, οὐκ ἐγγιεῖς, λέγων, τοῖς διʼ ἁρπαγῆς τὸν βίον ποριζομένοις· καὶ τὰ ἄλλα δὲ ὁμοίως ἀλληγορεῖται. τίσιν οὖν οἰκειωτέον; τοῖς δικαίοις, πάλιν ἀλληγορῶν φησιν. πᾶν γὰρ »διχηλοῦν καὶ μαρυκώμενον« καθαρόν ἐστιν, ὅτι τὸ διχηλοῦν δικαιοσύνην ἐμφαίνει τὴν ἰσοστάσιον μηρυκάζουσαν τὴν οἰκείαν δικαιοσύνης τροφήν, τὸν λόγον ἔκτοσθεν μὲν εἰσιόντα κατὰ ταὐτὰ τῇ τροφῇ διὰ κατηχήσεως, ἔνδοθεν δὲ ἀναπεμπόμενον ὥσπερ ἐκ κοιλίας τῆς διανοίας εἰς ἀνάμνησιν λογικήν. μηρυκάζει δὲ ὁ δίκαιος τὴν πνευματικὴν τροφὴν ἀνὰ στόμα ἔχων τὸν λόγον, καὶ διχηλεῖ ἡ δικαιοσύνη εἰκότως, κἀνταῦθα ἁγιάζουσα καὶ εἰς τὸν μέλλοντα παραπέμπουσα αἰῶνα. Οὐκοῦν οὐδὲ ἐπὶ τὰς θέας ὁ παιδαγωγὸς ἄξει ἡμᾶς, οὐδὲ ἀπεικότως τὰ στάδια καὶ τὰ θέατρα »καθέδραν λοιμῶν« προσείποι τις ἄν· »βουλὴ« γὰρ κἀνταῦθα πονηρὰ καθάπερ καὶ ἐπὶ τῷ δικαίῳ, διὸ καταρᾶται ὁ ἐπʼ αὐτῷ σύλλογος. πεπλήθασι γοῦν πολλῆς ἀταξίας καὶ παρανομίας αἱ συναγωγαὶ αὗται, καὶ αἱ προφάσεις τῆς συνηλύσεως ἀκοσμίας ἐστὶν αἰτία ἀναμὶξ ἀνδρῶν καὶ γυναικῶν συνιόντων ἐπὶ τὴν ἀλλήλων θέαν. ἐνταῦθα ἤδη περπερεύεται τὸ συνέδριον.","t":"Nor, he says, shall you eat “the kite, or the swift-winged bird, or the eagle,” saying, You shall not come near those who get their living by plunder; and the rest is allegorized in the same way. With whom, then, should we associate? With the righteous, he says, again allegorizing. For everything that “parts the hoof and chews the cud” is clean, because parting the hoof signifies righteousness, which is evenly balanced and chews the cud of its own food of righteousness: the Word, which enters from outside like food through catechesis, but is brought back up from within, as from the stomach of the mind, into rational recollection. The righteous man chews the cud of spiritual food, having the Word in his mouth; and righteousness fittingly parts the hoof, sanctifying here and escorting us on to the age to come. So the Instructor will not lead us to the shows either; and one might not unfittingly call the stadiums and theaters “the seat of pestilences”; for there is evil “counsel” there too, as there was against the Righteous One, which is why the assembly against him is cursed. At any rate these gatherings are full of great disorder and lawlessness, and the pretexts for meeting are a cause of indecency, men and women coming together promiscuously to look at one another. There the assembly already shows off its vanity."},"clement-paedagogus/3.11.77":{"o":"λιχνευούσης γὰρ τῆς ὄψεως χλιαίνονται αἱ ὀρέξεις, καὶ ἰταμώτερον βλέπειν οἱ ὀφθαλμοὶ πρὸς τοὺς πλησίον ἐθιζόμενοι τῷ ἔχειν σχολὴν ἐφειμένην ἐκφλέγουσι τὰς ἐρωτικὰς ἐπιθυμίας. ἀπειρήσθων οὖν καὶ αἱ θέαι καὶ τὰ ἀκροάματα βωμολοχίας καὶ σπερμολογίας πολλῆς γέμοντα. τί μὲν γὰρ οὐκ ἐπιδείκνυνται αἰσχρὸν ἔργον ἐν θεάτροις; τί δʼ οὐ προφέρονται ῥῆμα ἀναίσχυντον οἱ γελωτοποιοί; οἱ δὲ ἀπολαύσαντες τῆς ἐν αὐτοῖς κακίας ἐναργεῖς οἴκοι ἀπομάσσονται τὰς εἰκόνας, ἔμπαλιν δὲ οἱ πρὸς ταῦτα ἀκήλητοι καὶ ἀπαθεῖς οὐκ ἂν περὶ τὰς ῥᾳθύμους ἡδονὰς σφαλεῖέν ποτε. εἰ γὰρ καὶ ἐν παιδιᾶς μέρει παραλαμβάνεσθαι φήσουσι τὰς θέας εἰς θυμηδίαν, οὐ σωφρονεῖν φήσαιμʼ ἂν τὰς πόλεις, αἷς καὶ τὸ παίζειν σπουδάζεται. οὐκέτι γὰρ παιδιαὶ αἱ φιλοδοξίαι ἀνηλεεῖς εἰς τοσοῦτον θανατῶσαι, ἀλλʼ οὐδὲ αἱ κενοσπουδίαι καὶ αἱ ἀλόγιστοι φιλοτιμίαι, πρὸς δὲ καὶ αἱ μάταιοι καταναλώσεις τῆς οὐσίας, οὐδὲ μὴν αἱ ἐπὶ τούτοις στάσεις ἔτι παιδιαί.","t":"For when the sight is greedy, the appetites grow warm, and the eyes, accustomed to look more boldly at their neighbors because they have leisure allowed them, inflame the erotic desires. Let the shows be forbidden, then, and the entertainments full of buffoonery and much idle babble. For what shameful deed is not displayed in the theaters? What shameless word do the clowns not bring out? Those who have enjoyed the vice in them carry home its vivid images, while those who are unmoved and unaffected by these things would never fall into lazy pleasures. For even if they say that the shows are taken up as a kind of play, for amusement, I would say that cities in which even play is pursued in earnest are not sensible. For contests for glory that kill so many without pity are no longer play; nor are vain zeal and senseless ambition, and besides them the futile squandering of wealth, nor indeed the riots that arise over them, still play."},"clement-paedagogus/3.11.78":{"o":"τὸ δὲ ῥᾳθυμεῖν οὐδέποτε ὠνητέον κενοσπουδίᾳ. οὐ γὰρ πρὸ τοῦ βελτίονος ἕλοιτο ἄν ποτε ὁ νοῦν ἔχων τὸ ἥδιον. ἀλλʼ οὐ πάντες, φησί, φιλοσοφοῦμεν. μή τι οὖν οὐδὲ πάντες τὴν ζωὴν μετερχόμεθα; τί σὺ λέγεις; πῶς οὖν πεπίστευκας; πῶς δὲ ἔτι ἀγαπᾷς τὸν θεὸν καὶ τὸν πλησίον σου μὴ φιλοσοφῶν; πῶς δὲ σεαυτὸν ἀγαπᾷς, εἰ μὴ φιλοζωεῖς; γράμματα, φησίν, οὐκ ἔμαθον. ἀλλʼ εἰ μὴ τὸ ἀναγιγνώσκειν ἔμαθες, τὸ ἀκούειν ἀναπολόγητον, ὅτι μὴ διδακτόν· πίστις δὲ οὐ σοφῶν τῶν κατὰ κόσμον, ἀλλὰ τῶν κατὰ θεόν ἐστιν τὸ κτῆμα· ἣ δὲ καὶ ἄνευ γραμμάτων ἐκπαιδεύεται, καὶ τὸ σύγγραμμα αὐτῆς τὸ ἰδιωτικὸν ἅμα καὶ θεῖον ἀγάπη κέκληται, σύνταγμα πνευματικόν. ἐξὸν δὲ ἀκροᾶσθαι μὲν σοφίας θεϊκῆς, ἀλλὰ καὶ πολιτεύσασθαι ἐξόν, ἀλλὰ καὶ τὰ ἐν κόσμῳ κοσμίως κατὰ θεὸν ἀγαγεῖν οὐ κεκώλυται.","t":"Idleness must never be bought with vain zeal; for no one with sense would ever choose the more pleasant before the better. “But we are not all philosophers,” someone says. Do we not all, then, pursue life? What are you saying? How then have you believed? How do you still love God and your neighbor, if you do not practice philosophy? How do you love yourself, if you do not love life? “I have not learned letters,” he says. But if you did not learn to read, hearing has no excuse, since it need not be taught. Faith is the possession not of the wise according to the world but of those according to God; and it is instructed even without letters, and its book, at once untutored and divine, is called love, a spiritual composition. It is possible to listen to divine wisdom, and it is possible also to live by it; nor is one prevented from conducting the things of the world in a seemly way, according to God."},"clement-paedagogus/3.11.79":{"o":"Καὶ ὁ πωλῶν τι ἢ ὠνούμενος μή ποτε εἴπῃ δύο τιμάς, ὧν ἂν ἢ ὠνῆται ἢ πιπράσκῃ, ἁπλῆν δὲ εἰπὼν καὶ ἀληθεύειν μελετῶν, ἂν μὴ τυγχάνῃ ταύτης, τυγχάνων τῆς ἀληθείας πλουτεῖ τῇ διαθέσει τῇ ὀρθῇ. ἔπαινος δὲ ὅρκος τε περὶ παντὸς τοῦ πωλουμένου ἀπέστω, ἀπέστω δὲ καὶ ἐπὶ τῶν ἄλλων ὁ ὅρκος. καὶ ταύτῃ φιλοσοφούντων οἱ ἀγοραῖοι καὶ οἱ κάπηλοι· »οὐ γὰρ λήψῃ τὸ ὄνομα κυρίου ἐπὶ ματαίῳ, οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ.« τοὺς δὲ παρὰ ταῦτα πράττοντας, τοὺς φιλαργύρους, τοὺς ψεύστας, τοὺς ὑποκριτάς, τοὺς καπηλεύοντας τὴν ἀλήθειαν, τῆς πατρῴας ἐξέβαλεν αὐλῆς ὁ κύριος, μὴ βουλόμενος ἀδίκου ἐμπορίας ἢ λόγων ἢ τῶν ἐξ ὕλης κτημάτων οἶκον εἶναι τὸν οἶκον τοῦ θεοῦ τὸν ἅγιον. Ἐπὶ δὲ τὴν ἐκκλησίαν ἀκτέον τὴν γυναῖκα καὶ τὸν ἄνδρα ἐστολισμένους κοσμίως, ἀπλάστῳ βαδίσματι, ἐχεμυθίαν ἀσπαζομένους, »ἀγάπην ἀνυπόκριτον« κεκτημένους, ἁγνοὺς τὰ σώματα, ἁγνοὺς τὰς καρδίας, ἐπιτηδείους προσεύξασθαι τῷ θεῷ. πλεῖον τοῦτο ἐχέτω ἡ γυνή· κεκαλύφθω τὰ πάντα, πλὴν εἰ μὴ οἴκοι τύχοι· σεμνὸν γὰρ τὸ σχῆμα καὶ ἀκατάσκοπον· καὶ οὔποτε αὐτὴ σφαλήσεται πρὸ τῶν ὀμμάτων τὴν αἰδῶ καὶ τὴν ἀμπεχόνην θεμένη οὐδὲ ἄλλον εἰς ὄλισθον ἁμαρτίας ἐκκαλέσεται τὸ πρόσωπον ἀπογυμνουμένη. τοῦτο γὰρ ὁ λόγος βούλεται, ἐπεὶ πρέπον αὐτῇ ἐγκεκαλυμμένῃ προσεύχεσθαι.","t":"Whoever sells or buys anything should never name two prices for what he buys or sells, but should name one and study to speak the truth; if he does not get that price, by getting the truth he is rich in right disposition. Let praise and oaths be absent concerning everything sold, and let the oath be absent in other matters too. Let the market people and tradesmen practice philosophy in this way: “For you shall not take the name of the Lord in vain; for the Lord will not hold guiltless the one who takes his name in vain.” Those who act contrary to this, the lovers of money, the liars, the hypocrites, those who peddle the truth, the Lord cast out of his Father's court, not wishing the holy house of God to be a house of unjust trade, whether in words or in material goods. Woman and man are to go to church decently dressed, with natural walk, embracing silence, possessing “love unfeigned,” pure in body, pure in heart, fit to pray to God. Let the woman observe this further: let her be entirely covered, unless she happens to be at home; for that style of dress is grave and protects from being stared at. And she will never fall, who puts modesty and her shawl before her eyes, nor will she invite another to fall into sin by uncovering her face. For this is what the Word wishes, since it is fitting for her to pray veiled."},"clement-paedagogus/3.11.80":{"o":"τὴν δὲ Αἰνεία γυναῖκά φασι διʼ ὑπερβολὴν σεμνότητος μηδὲ τῆς Τροίας ἁλισκομένης περιδεᾶ γενομένην ἀποκαλύψασθαι, ἀλλὰ καίτοι φεύγουσαν ἐκ τῆς ἐκπυρώσεως μεῖναι συγκεκαλυμμένην. τοιούτους δὲ ἐχρῆν παρʼ ὅλον τὸν βίον φαίνεσθαι καὶ διαπλάττεσθαι τοὺς Χριστῷ τελουμένους οἵους σφᾶς ἐν ἐκκλησίαις ἐπὶ τὸ σεμνότερον σχηματίζουσιν, καὶ εἶναι, μὴ δοκεῖν εἶναι, τοιούτους, οὕτως πραεῖς, οὕτως εὐλαβεῖς, ἀγαπητικοὺς οὕτως· νυνὶ δὲ οὐκ οἶδʼ ὅπως συμμεταβάλλονται τοῖς τόποις καὶ τὰ σχήματα καὶ τοὺς τρόπους, καθάπερ καὶ τοὺς πολύποδας ταῖς πέτραις φασὶν ἐξομοιουμένους, αἷς ἂν προσομιλῶσιν, τοιούτους φαίνεσθαι καὶ τὴν χροιάν. τὸ γοῦν τῆς συναγωγῆς ἔνθεον μετὰ τὴν ἐνθένδε ἀπαλλαγὴν ἀποθέμενοι τοῖς πολλοῖς ἐξομοιοῦνται, μεθʼ ὧν καὶ διαιτῶνται· μᾶλλον δὲ ἐλέγχονται, τὴν ἐπίπλαστον ἀποθέμενοι τῆς σεμνότητος ὑπόκρισιν, οἷοι ὄντες ἐλελήθεσαν· καὶ τὸν περὶ θεοῦ λόγον σεβασάμενοι καταλελοίπασιν ἔνδον οὗ ἤκουσαν, ἔξωθεν δὲ ἄρα μετὰ τῶν ἀθέων ἀλύουσι, κρουμάτων καὶ τερετισμάτων ἐρωτικῶν αὐλῳδίας τε καὶ κρότου καὶ μέθης καὶ παντὸς ἀναπιμπλάμενοι συρφετοῦ· τοῦτο δὴ ᾄδοντες καὶ ἀντᾴδοντες αὐτοὶ οἱ πρόσθεν ἐξυμνοῦντες ἀθανασίαν, ἐπὶ τέλει τὴν ἐξωλεστάτην κακοὶ κακῶς ψάλλοντες παλινῳδίαν·","t":"They say that the wife of Aeneas, through excess of modesty, did not uncover herself even when Troy was being taken, though terrified, but, fleeing from the burning, remained veiled. Those who are being initiated into Christ ought to appear and to shape themselves throughout their whole life such as they present themselves in the churches, in the more dignified manner; and to be, not to seem to be, such: so gentle, so reverent, so loving. But now, I do not know how, they change their fashions and manners with the places, just as they say polyps, becoming like the rocks they cling to, take on their color too. At any rate, laying aside the inspiration of the assembly after leaving it, they become like the many with whom they live; or rather, laying aside the feigned pretense of dignity, they are exposed as what they secretly were. Having revered the word about God, they have left behind inside what they heard, and outside they wander about with the godless, filling themselves with the strumming and trilling of love songs, flute-playing, clapping, drunkenness, and every kind of rubbish. They sing and answer in song, these very people who earlier were hymning immortality, and at the end, wicked men wickedly singing the most ruinous recantation:"},"clement-paedagogus/3.11.81":{"o":"»φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.« οἳ δὲ οὐκ αὔριον ἀληθῶς, ἀλλʼ ἤδη τεθνήκασι τῷ θεῷ, θάπτοντες τοὺς σφετέρους νεκρούς, τουτέστιν αὑτοὺς εἰς θάνατον κατορύττοντες. ἀντιτάσσεται δὲ αὐτοῖς εὖ μάλα ἐρρωμένως ὁ ἀπόστολος· »μὴ πλανᾶσθε· οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι,« καὶ ὅσα ἄλλα τούτοις ἐπᾴδει, »βασιλείαν θεοῦ οὐ κληρονομήσουσιν.« εἰ δὲ καὶ εἰς βασιλείαν θεοῦ κεκλήμεθα, ἀξίως τῆς βασιλείας πολιτευώμεθα θεὸν ἀγαπῶντες καὶ τὸν πλησίον. ἀγάπη δὲ οὐκ ἐν φιλήματι, ἀλλʼ ἐν εὐνοίᾳ κρίνεται. οἳ δὲ οὐδὲν ἀλλʼ ἢ φιλήματι καταψοφοῦσι τὰς ἐκκλησίας, τὸ φιλοῦν ἔνδον οὐκ ἔχοντες αὐτό. καὶ γὰρ δὴ καὶ τοῦτο ἐκπέπληκεν ὑπονοίας αἰσχρᾶς καὶ βλασφημίας τὸ ἀνέδην χρῆσθαι τῷ φιλήματι, ὅπερ ἐχρῆν εἶναι μυστικόν (»ἅγιον« αὐτὸ κέκληκεν ὁ ἀπόστολος), † ἀπογευομένης [ἀξίως τῆς βασιλείας πολιτευώμεθα] τῆς ψυχῆς τὴν εὔνοιαν διὰ στόματος σώφρονος καὶ μεμυκότος, διʼ οὗ μάλιστα διακονεῖται τρόπος ἥμερος. ἔστι δὲ καὶ ἄλλο ἄναγνον φίλημα, πλῆρες ἰοῦ, ἁγιωσύνην ὑποκρινόμενον.","t":"“Let us eat and drink, for tomorrow we die.” But they are not dying tomorrow; truly they are already dead to God, burying their own dead, that is, burying themselves into death. The apostle opposes them very forcefully: “Do not be deceived: neither adulterers nor effeminate men nor men who have sex with men nor thieves nor the greedy, nor drunkards, nor revilers,” and whatever else he adds in the same strain, “will inherit the kingdom of God.” If we have been called into the kingdom of God, let us live worthily of the kingdom, loving God and our neighbor. Love is judged not by a kiss but by goodwill. But there are those who do nothing but make the churches resound with a kiss, not having love itself within. For this very thing, the unrestrained use of the kiss, which ought to be mystical (the apostle has called it “holy”), has filled the churches with shameful suspicions and evil reports; the soul should taste goodwill through a self-controlled and closed mouth, through which above all a gentle disposition is expressed. There is also another, impure kiss, full of poison, pretending to holiness."},"clement-paedagogus/3.11.82":{"o":"ἦ οὐκ ἴστε ὅτι καὶ τὰ φαλάγγια προσαπτόμενα μόνον τῷ στόματι ὀδύναις ἐπιτρίβει τοὺς ἀνθρώπους, φιλήματα δὲ πολλάκις ἐνίησιν ἰὸν ἀκολασίας; σαφὲς τοίνυν ἡμῖν γεγένηται ὡς οὐκ ἔστιν ἀγάπη τὸ φίλημα· »ἡ γὰρ ἀγάπη τοῦ θεοῦ ἐστίν.« »αὕτη δέ ἐστιν ἡ ἀγάπη τοῦ θεοῦ,« φησὶν Ἰωάννης, »ἵνα τὰς ἐντολὰς τηρήσωμεν,« οὐχ ἵνα σαίνωμεν ἀλλήλους ἐν τῷ στόματι, »καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν.« ἀλλὰ μὴν καὶ οἱ κατὰ τὰς ὁδοὺς τῶν ἀγαπητῶν ἀσπασμοὶ παρρησίας ἀνοήτου γέμοντες καταφανῶν τοῖς ἐκτὸς εἶναι βουλομένων οὐδὲ ἐλαχίστης μετέχουσι χάριτος. εἰ γὰρ »ἐν τῷ ταμιείῳ« μυστικῶς »προσεύχεσθαι« τῷ θεῷ δίκαιον, ἑπόμενον ἂν εἴη καὶ »τὸν πλησίον«, ὃν δεύτερον ἀγαπᾶν κελευόμεθα, ὁμοίως τῷ θεῷ καὶ μυστικῶς φιλοφρονεῖσθαι ἔνδοθεν ἐξαγοραζομένους τὸν καιρόν· τὸ γὰρ »ἅλας τῆς γῆς« ἡμεῖς, »ὃς δʼ ἂν εὐλογῇ«, φησί, »φίλον τὸ πρωΐ μεγάλῃ τῇ φωνῇ, καταρωμένου οὐδὲν διαφέρειν δόξει.« Δοκεῖ δὲ ὑπὲρ πάντα τῆς τῶν γυναικῶν ὄψεως ἀπεστράφθαι.","t":"Do you not know that spiders, merely touching the mouth, torment people with pains, and kisses often inject the poison of licentiousness? It has become clear to us, then, that the kiss is not love; “for love is from God.” “And this is the love of God,” says John, “that we keep his commandments,” not that we fawn on one another with the mouth, “and his commandments are not burdensome.” Moreover, greetings given to loved ones in the streets, full of foolish boldness by those who wish to be conspicuous to outsiders, have not the least grace. For if it is right to “pray” to God mystically “in the inner room,” it would follow that we should also greet “our neighbor,” whom we are commanded to love second, like God, mystically and indoors, “redeeming the time.” For we are “the salt of the earth.” “Whoever blesses a friend in the morning with a loud voice,” it says, “will seem no different from one who curses.” It seems that above all one should turn away from the sight of women."},"clement-paedagogus/3.11.83":{"o":"οὐ γὰρ ἁψαμένους μόνον, ἀλλὰ καὶ θεασαμένους ἔστιν ἁμαρτεῖν, ὃ μάλιστα ἀποφεύγειν χρὴ τὸν γνησίως παιδαγωγούμενον. »οἱ ὀφθαλμοὶ γάρ σου ὀρθὰ βλεπέτωσαν, τὰ δὲ βλέφαρα νευέτω δίκαια·« μὴ γὰρ οὐκ ἐξὸν καὶ ἰδόντα καρτερεῖν; ἀλλὰ τὸ ἐμπεσεῖν φυλακτέον. δυνατὸν γὰρ ἰδόντα ὀλισθεῖν, ἀμήχανον δὲ μὴ ἰδόντα ἐπιθυμεῖν. οὐ γὰρ τὸ καθαρεύειν μόνον ἀπόχρη τοῖς σώφροσιν, ἀλλὰ καὶ τὸ ἐκτὸς εἶναι τοῦ ψόγου σπουδαστέον πᾶσαν ἀποκλείσαντας ὑπονοίας αἰτίαν πρὸς συγκεφαλαίωσιν ἁγνείας, ὡς μὴ μόνον εἶναι ἡμᾶς πιστούς, ἀλλὰ καὶ ἀξιοπίστους φανῆναι. καὶ γὰρ οὖν καὶ τοῦτο παραφυλακτέον, ὥς φησιν ὁ ἀπόστολος, »μή τις ἡμᾶς μωμήσηται· προνοούμενοι γὰρ καλὰ οὐ μόνον ἐνώπιον κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.« »ἀπόστρεψον δὲ τὸν ὀφθαλμὸν ἀπὸ γυναικὸς κεχαριτωμένης, καὶ μὴ καταμάνθανε κάλλος ἀλλότριον,« φησὶν ἡ γραφή. κἂν πύθῃ τὴν αἰτίαν, προσεπεξηγήσεταί σοι· »ἐν γὰρ κάλλει γυναικὸς πολλοὶ ἀπεπλανήθησαν, καὶ ἐκ τούτου φιλία ὡς πῦρ ἀνακαίεται,« εἰς πῦρ ἄγουσα ἀκατάπαυστον διὰ τὴν ἁμαρτίαν ἡ ἐκ πυρὸς ὁρμωμένη φιλία, ἣν ἔρωτα κεκλήκασιν.","t":"For it is possible to sin not only by touching but also by looking, which the one who is genuinely instructed must above all avoid. “Let your eyes look straight, and your eyelids nod just things.” For is it not possible to look and remain firm? Yes, but falling must be guarded against. For it is possible for one who looks to slip, but impossible for one who does not look to desire. It is not enough for the self-controlled to be pure; they must also take care to be beyond reproach, shutting out every occasion of suspicion, for the crowning of purity, so that we may not only be faithful but also appear worthy of trust. For this too must be guarded against, as the apostle says, “that no one should blame us; for we take thought for what is good not only in the sight of the Lord but also in the sight of men.” “Turn away your eye from a graceful woman, and do not gaze at another's beauty,” says Scripture. And if you ask the reason, it will explain further: “for by the beauty of a woman many have been led astray, and from this affection is kindled like fire,” the affection that springs from fire, which they have called erotic love, leading to unquenchable fire because of sin."},"clement-paedagogus/3.12.100":{"o":"ὢ τῶν θείων δημιουργημάτων, ὢ τῶν θείων παραγγελμάτων· ὕδωρ τοῦτο, ἐν ἑαυτῷ κυμαινέτω· πῦρ τοῦτο, τὴν ὀργὴν συνεχέτω, ἀὴρ τοῦτο, εἰς αἰθέρα πλανάσθω· γῆ δὲ καὶ πεπήχθω καὶ φερέσθω, ὅταν ἐγὼ θέλω. ἄνθρωπον ἔτι πλάσαι βούλομαι· ὕλην ἔχω τὰ στοιχεῖα· συνοικῶ μου τῷ πλάσματι. ἐάν με γνωρίσῃς, δουλεύσει σοι τὸ πῦρ. τοσοῦτος ὁ λόγος οὗτος ὁ παιδαγωγὸς ὁ τοῦ κόσμου καὶ τοῦ ἀνθρώπου δημιουργὸς καὶ διʼ αὐτὸν ἤδη καὶ τοῦ κόσμου παιδαγωγός· οὗ τῇ ἐγκελεύσει ἄμφω συνεστήκαμεν προσμένοντες τὴν κρίσιν. »οὐ γὰρ ὑπόκλοπον φορεῖ βροτοῖσι φωνάεντα λόγον † ἔσται λόγος σοφία,« ὥς φησι Βακχυλίδης. τὰ δὲ »ἄμεμπτα καὶ ἀκέραια καὶ ἄμωμα τοῦ θεοῦ« κατὰ τὸν Παῦλον »τέκνα μέσον γενεᾶς σκολιᾶς καὶ διεστραμμένης φωστήρων δίκην ἐν κόσμῳ φαίνεσθε«.","t":"O divine works of creation! O divine commands! “Let this be water, let it surge within itself; let this be fire, let it restrain its fury; let this be air, let it wander into the ether; and let the earth be both fixed and moved, when I will. I wish still to form man; I have the elements as material; I dwell with my creature. If you know me, fire will serve you.” Such is this Word, the Instructor, the Creator of the world and of man, and for man's sake now the Instructor of the world too; at whose command both the world and we hold together, awaiting the judgment. “For not a stolen word does he bear for mortals … the word will be wisdom,” as Bacchylides says. But you, “the blameless and pure and unblemished children of God,” according to Paul, “in the midst of a crooked and perverse generation, shine like lights in the world.”"},"clement-paedagogus/3.12.101":{"o":"Ὅπερ οὖν λοιπὸν ἐπὶ τοιαύτῃ πανηγύρει τοῦ λόγου, τῷ λόγῳ προσευξώμεθα· ἵλαθι τοῖς σοῖς, παιδαγωγέ, παιδίοις, πατήρ, ἡνίοχε Ἰσραήλ, υἱὲ καὶ πατήρ, ἓν ἄμφω, κύριε. δὸς δὲ ἡμῖν τοῖς σοῖς ἑπομένοις παραγγέλμασιν τὸ ὁμοίωμα πληρῶσαι τῆς εἰκόνος αἰσθάνεσθαί τε κατὰ κράτος ἀγαθοῦ τοῦ θεοῦ κριτοῦ τε μὴ πικροῦ, καὶ πάρασχε ἅπαντα αὐτός, ἐν εἰρήνῃ τῇ σῇ πολιτευομένους, ἐν τῇ σῇ μετατιθεμένους πόλει, ἀκυμάντως τῆς ἁμαρτίας τὸν κλύδωνα διαπλεύσαντας, γαληνιῶντας ἁγίῳ συμφέρεσθαι πνεύματι, σοφίᾳ τῇ ἀνεκφράστῳ· νύκτωρ, καθʼ ἡμέραν, εἰς τὴν τελείαν ἡμέραν, αἰνοῦντας εὐχάριστον αἶνον τῷ μόνῳ πατρὶ καὶ υἱῷ, υἱῷ καὶ πατρί, παιδαγωγῷ καὶ διδασκάλῳ υἱῷ, σὺν καὶ τῷ ἁγίῳ πνεύματι. πάντα τῷ ἑνί, ἐν ᾧ τὰ πάντα, διʼ ὃν τὰ πάντα ἕν, διʼ ὃν τὸ ἀεί, οὗ μέλη πάντες, οὗ δόξα, αἰῶνες, πάντα τῷ ἀγαθῷ, πάντα τῷ καλῷ, πάντα τῷ σοφῷ, τῷ δικαίῳ τὰ πάντα. ᾧ ἡ δόξα καὶ νῦν καὶ εἰς τοὺς αἰῶνας. ἀμήν. Ἐπεὶ δὲ εἰς τὴν ἐκκλησίαν ἡμᾶς καταστήσας ὁ παιδαγωγὸς αὐτὸς ἑαυτῷ παρακατέθετο τῷ διδασκαλικῷ καὶ πανεπισκόπῳ λόγῳ, καλῶς ἂν ἔχοι ἡμᾶς ἐνταῦθα γενομένους μισθὸν εὐχαριστίας δικαίας κατάλληλον ἀστείου παιδαγωγίας αἶνον ἀναπέμψαι κυρίῳ. Στόμιον πώλων ἀδαῶν, πτερὸν ὀρνίθων ἀπλανῶν, οἴαξ νηῶν ἀτρεκής, ποιμὴν ἀρνῶν βασιλικῶν· τοὺς σοὺς ἀφελεῖς παῖδας ἄγειρον, αἰνεῖν ἁγίως, ὑμνεῖν ἀδόλως ἀκάκοις στόμασιν παίδων ἡγήτορα Χριστόν. ἁγίων βασιλεῦ, λόγε πανδαμάτωρ πατρὸς ὑψίστου, σοφίας πρύτανι, στήριγμα πόνων αἰωνοχαρές, βροτέας γενεᾶς σῶτερ Ἰησοῦ, ποιμήν, ἀροτήρ, οἴαξ, στόμιον, πτερὸν οὐράνιον παναγοῦς ποίμνης, ἁλιεῦ μερόπων τῶν σῳζομένων πελάγους κακίας, ἰχθῦς ἁγνοὺς κύματος ἐχθροῦ γλυκερῇ ζωῇ δελεάζων. ἡγοῦ προβάτων λογικῶν ποιμὴν ἅγιʼ, ἡγοῦ βασιλεῦ παίδων ἀνεπάφων. ἴχνια Χριστοῦ ὁδὸς οὐρανία. λόγος ἀέναος, αἰὼν ἄπλετος, φῶς ἀίδιον, ἐλέους πηγή, ῥεκτὴρ ἀρετῆς σεμνῇ βιοτῇ θεὸν ὑμνούντων, Χριστὲ Ἰησοῦ, γάλα οὐράνιον μαστῶν γλυκερῶν νύμφης, χαρίτων σοφίας τῆς σῆς, ἐκθλιβόμενον οἱ νηπίαχοι ἀταλοῖς στόμασιν ἀτιταλλόμενοι, θηλῆς λογικῆς πνεύματι δροσερῷ ἐμπιμπλάμενοι, αἴνους ἀφελεῖς, ὕμνους ἀτρεκεῖς βασιλεῖ Χριστῷ, μισθοὺς ὁσίους ζωῆς διδαχῆς, μέλπωμεν ὁμοῦ, πέμπωμεν ἁπλῶς παῖδα κρατερόν. χορὸς εἰρήνης οἱ χριστόγονοι· λαὸς σώφρων, ψάλλωμεν ὁμοῦ θεὸν εἰρήνης.","t":"Since this is what remains at such a festival of the Word, let us pray to the Word: Be gracious to your children, O Instructor, Father, Charioteer of Israel, Son and Father, both one, O Lord. Grant to us who follow your precepts to fill up the likeness of the image, and to perceive with all our strength the good God and a judge who is not harsh; and supply all things yourself, that we may live as citizens in your peace, be transferred to your city, sail through the surge of sin without being tossed, and be borne along in calm by the Holy Spirit, the Wisdom beyond words; night and day, until the perfect day, praising with thankful praise the only Father and Son, Son and Father, the Son who is Instructor and Teacher, together with the Holy Spirit. All to the One, in whom are all things, through whom all things are one, through whom is eternity, whose members we all are, whose is the glory, the ages; all to the Good, all to the Beautiful, all to the Wise, all things to the Just. To him be the glory, now and forever. Amen. And since the Instructor, having brought us into the church, has entrusted us to himself, the teaching and all-surveying Word, it would be well for us, having arrived here, to send up to the Lord a hymn of praise, a fitting reward of just thanks for his gracious instruction. Bridle of untamed colts, wing of unwandering birds, sure rudder of ships, shepherd of the King's lambs: gather your simple children to praise in holiness, to sing without guile with innocent mouths Christ, the leader of children. King of the saints, all-subduing Word of the Most High Father, ruler of wisdom, support of toils, rejoicing forever, Jesus, Savior of the mortal race, shepherd, plowman, rudder, bridle, heavenly wing of the all-holy flock, fisher of men who are being saved from the sea of evil, luring the pure fish from the hostile wave with sweet life. Lead your rational sheep, holy shepherd; lead, O King, your unharmed children. The footsteps of Christ are the way to heaven. Ever-flowing Word, boundless age, eternal light, fount of mercy, worker of virtue for those who praise God with holy life, Christ Jesus: heavenly milk pressed from the sweet breasts of the Bride, the graces of your wisdom; we little ones, nursed with tender mouths, filled with the dewy spirit of the rational breast, let us sing together simple praises, true hymns, to Christ the King, a holy reward for the teaching of life; let us sing in simplicity to the mighty Child. Choir of peace, born of Christ, a self-controlled people, let us sing together to the God of peace."},"clement-paedagogus/3.12.84":{"o":"Ἐγὼ δὲ καὶ τοῖς γεγαμηκόσι παραινέσαιμι ἂν οἴκοι τὰς γυναῖκας τὰς σφῶν μήποτε κατὰ πρόσωπον οἰκετῶν φιλεῖν. οὐδὲ γὰρ προσγελᾶν δούλοις Ἀριστοτέλης εἴα ποτέ, πολλοῦ γε καὶ δεῖ κατʼ ὄψιν αὐτῶν φιλοφρονούμενον φαίνεσθαι τὴν γυναῖκα. ἄμεινον δὲ οἴκοθεν ἀρξαμένους ἀπὸ τοῦ γάμου τὴν σεμνότητα ἐπιδείκνυσθαι. μεγίστη γὰρ ἡ σωφροσύνης συζυγία καθαρᾶς ἡδονῆς ἀποπνέουσα. πάνυ γοῦν θαυμασίως ἡ τραγῳδία. φεῦ φεῦ, γυναῖκες, (φησίν) ὡς ἐν ἀνθρώποις ἄρα οὐ χρυσός, οὐ τυραννίς, οὐ πλούτου χλιδὴ τοσοῦτον εἶχε διαφόρους τὰς ἡδονὰς ὡς ἀνδρὸς ἐσθλοῦ καὶ γυναικὸς εὐσεβοῦς γνώμη δικαία καὶ φρονοῦσα τἄνδικα.","t":"I would advise married men never to kiss their wives at home in front of the servants. For Aristotle did not allow one even to smile at slaves, much less to be seen showing affection to one's wife in their sight. It is better for those who marry to show dignity at home from the start of the marriage. For the greatest union is that of self-control, breathing the fragrance of pure pleasure. The tragedy says very admirably: “Alas, alas, women, among mankind neither gold, nor sovereignty, nor the luxury of wealth holds such surpassing pleasures as the just mind of a noble husband and a godly wife, thinking what is right.”"},"clement-paedagogus/3.12.85":{"o":"ταῦτα τῆς δικαιοσύνης τὰ παραγγέλματα καὶ παρὰ τοῖς τὴν κοσμικὴν μετιοῦσι σοφίαν ἐκφωνηθέντα οὐ παραιτητέον. ἐγνωκότες οὖν »τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε, εἰδότες ὅτι οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ, ἐλυτρώθημεν ἐκ τῆς ματαίας ἡμῶν ἀναστροφῆς πατροπαραδότου, ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ.« »ἀρκετὸς οὖν ὁ παρεληλυθὼς χρόνος,« ὁ Πέτρος φησί, »τὸ βούλημα τῶν ἐθνῶν κατειργάσθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις καὶ ἀθεμίτοις εἰδωλολατρείαις.« ὅρον ἔχωμεν τὸν σταυρὸν τοῦ κυρίου, ᾧ περισταυρούμεθα καὶ περιθριγκούμεθα τῶν προτέρων ἁμαρτιῶν. ἀναγεννηθέντες τοίνυν προσηλωθῶμεν [ἐν] τῇ ἀληθείᾳ καὶ ἀνανήψωμέν τε καὶ ἁγιασθῶμεν, »ὅτι οἱ ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν, πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά. καὶ τίς ὁ κακώσων ἡμᾶς, ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γενώμεθα;« ἡ δὲ ἀρίστη ἀγωγὴ εὐταξία ἐστίν, παντελὴς οὖσα εὐσχημοσύνη καὶ δύναμις τεταγμένη βεβαία, τῶν ἑξῆς ἀλλήλοις κειμένων ἐν ἔργῳ καλῶς ἀποδοτική, κατʼ ἀρετὴν ἀνυπέρβλητος.","t":"These precepts of righteousness, even when spoken by those who pursue worldly wisdom, should not be rejected. Knowing, then, “each one's work, conduct yourselves in fear during the time of your sojourning, knowing that you were redeemed from your futile way of life handed down from your fathers not with perishable things, silver or gold, but with the precious blood of Christ, as of a lamb without blemish and without spot.” “For the time that is past is enough,” Peter says, “to have done the will of the Gentiles, walking in licentiousness, lusts, drunkenness, revelries, drinking parties, and lawless idolatries.” Let us have as our boundary the cross of the Lord, by which we are fenced about and walled off from our former sins. Having been born again, then, let us be nailed to the truth, and return to sobriety and be sanctified, “because the eyes of the Lord are on the righteous and his ears open to their prayer, but the face of the Lord is against those who do evil. And who will harm us, if we become zealous for what is good?” The best way of life is good order, which is complete seemliness and settled, ordered power, rendering well in action the things that follow one another in sequence, unsurpassed in virtue."},"clement-paedagogus/3.12.86":{"o":"Ταῦτα, εἰ καὶ τραχύτερον προηνέχθην οἰκονομούμενος τῆς ἐπανορθώσεως τὴν σωτηρίαν, ἐμοὶ μὲν λελέχθων, φησὶν ὁ παιδαγωγός, ἐπειδὴ »ὁ ἐλέγχων μετὰ παρρησίας εἰρηνοποιεῖ,« ὑμεῖς δὲ εἰ μὲν ἀκούσεσθέ μου, σωθήσεσθε, εἰ δʼ οὐ προσέξετε τοῖς εἰρημένοις, οὔ μοι μέλει· μέλει δὲ ὅμως καὶ οὕτως· »τὴν γὰρ μετάνοιαν τοῦ ἁμαρτωλοῦ μᾶλλον ἢ τὸν θάνατον αἱρεῖται.« »ἢν δὲ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε«, ὁ παιδαγωγὸς πάλιν λέγει, γῆς ἀγαθὰ τὰ ἀνθρώπεια ὀνομάζων καλά, τὸ κάλλος, τὸν πλοῦτον, τὴν ὑγίειαν καὶ τὴν ἰσχύν, τὴν τροφήν· ἀγαθὰ μὲν γὰρ ὄντως »ἃ οὔτε οὖς ἤκουσεν οὔτε ἐπὶ καρδίαν ἀνέβη ποτέ«, περὶ τὸν ὄντως ὄντα βασιλέα τὰ ὄντως ὄντα ἀγαθὰ ὄντα καὶ ἀναμένοντα ἡμᾶς· ἀγαθῶν γάρ ἐστι καὶ δοτὴρ καὶ φύλαξ· κατὰ μετουσίαν δὲ ἐκείνων τὰ τῇδε συνωνυμεῖ, παιδαγωγοῦντος ἐνθέως τοῦ λόγου τὴν ἀνθρώπων ἀσθένειαν ἀπὸ τῶν αἰσθητῶν ἐπὶ τὴν νόησιν.","t":"“Let these things be said by me,” says the Instructor, “even if I have spoken rather harshly, arranging for the salvation that comes by correction, since ‘he who reproves boldly makes peace.’ If you listen to me, you will be saved; if you do not heed what has been said, it is no concern of mine.” And yet it is his concern even so; “for he prefers the repentance of the sinner rather than his death.” “If you listen to me, you shall eat the good things of the land,” the Instructor says again, calling human goods the good things of the land: beauty, wealth, health, strength, food. For the true good things are those “which ear has not heard, nor have they ever entered into the heart,” the truly existing goods that belong to the truly existing King and await us; for he is the giver and guardian of good things. Things here share the name by participation in those, the Word divinely instructing human weakness from things perceived by the senses to understanding."},"clement-paedagogus/3.12.87":{"o":"Ὅσα μὲν οὖν οἴκοι παραφυλακτέον καὶ ὡς τὸν βίον ἐπανορθωτέον, ὁ παιδαγωγὸς ἡμῖν ἅδην διείλεκται· ἃ δʼ οὖν καὶ κατὰ τὰς ὁδοὺς ὁμιλεῖν αὐτῷ φίλον τοῖς παιδίοις ἄχρις ἂν ἀγάγῃ αὐτὰ πρὸς τὸν διδάσκαλον, ταῦτα δὲ ἡμῖν ἐν κεφαλαίου μέρει διʼ αὐτῶν ὑποτίθεται καὶ παρατίθεται τῶν γραφῶν, γυμνὰς παρατιθέμενος τὰς παραγγελίας, ἁρμοζόμενος μὲν τῷ χρόνῳ τῆς καθοδηγήσεως, τὰς δὲ ἐξηγήσεις αὐτῶν ἐπιτρέπων τῷ διδασκάλῳ· καὶ γὰρ ὁ νόμος αὐτοῦ τὸν φόβον ὑπεκλύειν βούλεται τὸ ἑκούσιον ἐλευθερώσας εἰς πίστιν. ἄκουε, φησίν, ὦ παιδίον καλῶς παιδαγωγούμενον, τὰ κεφάλαια τῆς σωτηρίας, γυμνώσω γὰρ τὸ ἦθος τὸ ἐμαυτοῦ, καί σοι ταύτας τὰς καλὰς ἐντολὰς ὑποθήσομαι, διʼ ὧν ἀφίξῃ πρὸς σωτηρίαν. ἄγω δέ σε τὴν ὁδὸν τὴν σωτήριον. ἀπόστα τῶν τῆς πλάνης ὁδῶν, »ὅτι κύριος γινώσκει ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται.« ἕπου τοίνυν, ὦ παιδίον, τὴν ἀγαθὴν ὁδόν, ἣν ἂν σοι ἐξηγήσωμαι, τὰ ὦτά μοι ὑποσχὼν τὰ ἀκουστικά, »καὶ δώσω σοι θησαυροὺς σκοτεινούς, ἀποκρύφους, ἀοράτους« ἔθνεσιν, ἡμῖν δὲ ὁρατούς· »σοφίας δὲ θησαυροὶ ἀνέκλειπτοι«, οὓς θαυμάζων ὁ ἀπόστολος »ὢ βάθος« φησὶ »πλούτου καὶ σοφίας«. θησαυροὶ δὲ ὑφʼ ἑνὸς πολλοὶ χορηγούμενοι θεοῦ, οἳ μὲν διὰ τοῦ νόμου, οἳ δὲ διὰ προφητῶν ἀποκαλύπτονται, οἳ δὲ τῷ θείῳ στόματι, ἄλλος δὲ τοῦ πνεύματος τῇ ἑπτάδι ἐπᾴδων· εἷς δὲ ὢν ὁ κύριος διὰ πάντων τούτων ὁ αὐτός","t":"The Instructor has discussed with us sufficiently what must be observed at home and how life must be corrected. What it pleases him to say to the children along the way, until he brings them to the Teacher, he sets before us in summary through the Scriptures themselves, setting out the commandments bare, suited to the time of guidance, and entrusting their interpretation to the Teacher. For his law wishes to loosen fear, freeing the will for faith. “Hear,” he says, “O child well instructed, the chief points of salvation; for I will lay bare my character and set before you these good commandments, through which you will come to salvation. I lead you on the way of salvation. Stand away from the ways of error, ‘for the Lord knows the way of the righteous, and the way of the ungodly will perish.’ Follow, then, O child, the good way that I will explain to you, lending me your attentive ears, ‘and I will give you treasures dark, hidden, unseen’” by the Gentiles but seen by us. “The treasures of wisdom are unfailing,” at which the apostle marvels and says, “O the depth of the riches and wisdom!” Many treasures are supplied by the one God; some are revealed through the law, some through the prophets, some by the divine mouth, and another by the sevenfold chorus of the Spirit; but the Lord, being one, is through all of them the same"},"clement-paedagogus/3.12.88":{"o":"ἐστιν παιδαγωγός. ἔστι μὲν οὖν αὐτόθεν κεφαλαιώδης ὑποθήκη καὶ βιωτικὴ παραίνεσις, πάντα ἐμπεριέχουσα· »καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς.« δυνατὸν δὲ καὶ διὰ δυεῖν ἐμπεριλαβεῖν τὰς ἐντολάς, ὥς φησιν ὁ κύριος· »ἀγαπήσεις τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου, καὶ τὸν πλησίον σου ὡς σεαυτόν.« εἶτα »ἐκ τούτων« ἐπιφέρει »ὅλος ὁ νόμος καὶ οἱ προφῆται κρέμανται.« ναὶ μὴν καὶ πρὸς τὸν πυθόμενον, »τί ποιήσας ζωὴν αἰώνιον κληρονομήσω;« »τὰς ἐντολὰς οἶδας« ἀπεκρίνατο· τοῦ δὲ καταφήσαντος »τοῦτο ποίει« φησὶ »καὶ σωθήσῃ«. οὐ μὴν ἀλλὰ διαιρετικώτερον τὸ φιλάνθρωπον τοῦ παιδαγωγοῦ διὰ τῶν ποικίλων καὶ σωτηρίων ἐντολῶν παραθετέον, ὡς ἔχοιμεν πρὸς ἀφθόνου διατάξεως τῶν γραφῶν καὶ τῆς σωτηρίας ἑτοιμοτέραν τὴν εὕρεσιν.","t":"Instructor. There is, then, a summary precept and counsel for life that embraces everything: “As you wish people to do to you, do so to them.” The commandments can also be comprehended in two, as the Lord says: “You shall love your God with all your heart and with all your soul and with all your strength, and your neighbor as yourself.” Then he adds, “On these hang the whole law and the prophets.” And to the one who asked, “What shall I do to inherit eternal life?” he answered, “You know the commandments”; and when he agreed, he said, “Do this and you will be saved.” Nevertheless the Instructor's love for mankind must be set out in more detail through the varied and saving commandments, so that we may have a readier finding of salvation from the abundant ordering of the Scriptures."},"clement-paedagogus/3.12.89":{"o":"Ἔστιν ἡμῖν ἡ δεκάλογος ἡ διὰ Μωυσέως, ἁπλῷ καὶ μονογενεῖ αἰνιττομένη στοιχείῳ, † προσηγορίαν σωτήριον ἁμαρτιῶν περιγράφουσα »οὐ μοιχεύσεις, οὐκ εἰδωλολατρήσεις«, οὐ παιδοφθορήσεις, »οὐ κλέψεις, οὐ ψευδομαρτυρήσεις· τίμα τὸν πατέρα σου καὶ τὴν μητέρα«, καὶ τὰ ἀκόλουθα τούτοις. ταῦτα ἡμῖν παραφυλακτέον καὶ ὅσα ἄλλα κατὰ τὰς ἀναγνώσεις τῶν βιβλίων παραγγέλλεται. παραγγέλλει δὲ καὶ διὰ Ἡσαΐου· »λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου· μάθετε καλὸν ποιεῖν, ἐκζητήσατε κρίσιν, ῥύσασθε ἀδικούμενον, κρίνατε ὀρφανῷ, δικαιώσατε χήραν· καὶ δεῦτε καὶ διαλεχθῶμεν, λέγει κύριος.« πολλὰς δʼ ἂν καὶ παρὰ τοῖς ἄλλοις εὕροιμεν ὑποθήκας, οἷον φέρε, εὐχῆς μὲν πέρι· »τὰ ἔργα τὰ ἀγαθά«, φησίν, »εὐχὴ κυρίῳ δεκτή«, λέγει ἡ γραφή. καὶ ὁ τρόπος τῆς εὐχῆς ὑπαγορεύεται· »ἐὰν ἴδῃς«, φησί, »γυμνόν, περίβαλε, καὶ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου οὐχ ὑπερόψει. τότε φανήσεται πρώιμον τὸ φῶς σου, καὶ τὰ ἱμάτιά σου ταχὺ ἀνατελεῖ, καὶ προπορεύσεται ἔμπροσθεν ἡ δικαιοσύνη σου, καὶ ἡ δόξα τοῦ θεοῦ περιστελεῖ σε.« τίς οὖν ὁ καρπὸς τῆς εὐχῆς ταύτης;","t":"We have the Decalogue given through Moses, signified by a single and unique letter, … outlining the saving designation of sins: “You shall not commit adultery, you shall not worship idols,” you shall not corrupt boys, “you shall not steal, you shall not bear false witness; honor your father and mother,” and what follows these. These must be observed by us, and whatever else is commanded in the readings of the books. He commands also through Isaiah: “Wash, become clean; put away the evil from your souls before my eyes; learn to do good, seek justice, rescue the wronged, judge for the orphan, vindicate the widow; and come, let us reason together, says the Lord.” We would find many counsels among the other writers too; for example, concerning prayer: “Good works,” it says, “are a prayer acceptable to the Lord,” says Scripture. And the manner of prayer is prescribed: “If you see one naked,” it says, “clothe him, and do not overlook those of your own offspring. Then your light will break forth early, and your garments will spring up quickly, and your righteousness will go before you, and the glory of God will surround you.” What, then, is the fruit of this prayer?"},"clement-paedagogus/3.12.90":{"o":"»τότε ἐπιβοήσῃ, καὶ ὁ θεὸς ὑπακούσεταί σου· ἔτι λαλοῦντός σου ἐρεῖ· ἰδοὺ πάρειμι.« περὶ δὲ νηστείας »ἵνα τί μοι«, φησίν, »νηστεύετε; λέγει κύριος. οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, καὶ ἡμέραν ἄνθρωπον ταπεινοῦν τὴν ψυχὴν αὐτοῦ· οὐδʼ ἂν κάμψῃς ὡς κρίκον τὸν τράχηλόν σου καὶ σάκκον καὶ σποδὸν ὑποστρώσῃ, οὐδʼ οὕτως καλέσετε νηστείαν δεκτήν.« τί οὖν αἰνίττεται ἡ νηστεία; »ἰδοὺ αὕτη«, φησίν, »ἡ νηστεία, ἣν ἐγὼ ἐξελεξάμην, λέγει κύριος. λῦε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλιὰς βιαίων συναλλαγμάτων, ἀπόλυε τεθραυσμένους ἐν ἀφέσει, καὶ πᾶσαν ἄδικον συγγραφὴν διάσπα. διάθρυπτε πεινῶντι τὸν ἄρτον σου, καὶ πτωχοὺς ἀστέγους εἴσαγε εἰς τὸν οἶκόν σου· ἐὰν ἴδῃς γυμνόν, περίβαλε.« ναὶ μὴν καὶ περὶ θυσιῶν· »τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος. πλήρης εἰμὶ ὁλοκαυτωμάτων κριῶν, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ ἐρίφων οὐ βούλομαι, οὐδʼ ἂν ἔρχησθε ὀφθῆναί μοι. τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν μου τὴν αὐλὴν οὐ προσθήσεσθε· ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα, βδέλυγμά μοί ἐστιν· τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι.« πῶς οὖν θύσω τῷ κυρίῳ; »θυσία«, φησίν, »τῷ κυρίῳ πνεῦμα συντετριμμένον.« πῶς οὖν στέψω ἢ μύρῳ χρίσω; ἢ τί θυμιάσω τῷ κυρίῳ; »ὀσμή«, φησίν, »εὐωδίας τῷ θεῷ καρδία δοξάζουσα τὸν πεπλακότα αὐτήν.«","t":"“Then you will cry out, and God will hear you; while you are still speaking he will say, ‘Here I am.’” Concerning fasting: “Why do you fast for me?” he says, “says the Lord. I did not choose this fast, and a day for a man to humble his soul; not even if you bend your neck like a ring and spread sackcloth and ashes beneath you, not even so will you call it an acceptable fast.” What, then, does fasting signify? “Behold,” he says, “this is the fast that I have chosen, says the Lord. Loose every bond of injustice, undo the knots of violent contracts, set free the broken in release, and tear up every unjust bond. Break your bread for the hungry, and bring the homeless poor into your house; if you see one naked, clothe him.” And concerning sacrifices: “What to me is the multitude of your sacrifices? says the Lord. I am full of burnt offerings of rams, and I do not want the fat of lambs and the blood of bulls and goats, nor should you come to appear before me. For who required these from your hands? You shall no longer trample my court. If you bring fine flour, it is vain; incense is an abomination to me; your new moons and sabbaths I cannot endure.” How then shall I sacrifice to the Lord? “A sacrifice to the Lord,” he says, “is a broken spirit.” How then shall I crown myself, or anoint myself with ointment? Or what shall I burn as incense to the Lord? “A sweet-smelling fragrance to God,” he says, “is a heart that glorifies him who formed it.”"},"clement-paedagogus/3.12.91":{"o":"ταῦτα στέφη καὶ θυσίαι καὶ ἀρώματα καὶ ἄνθη τοῦ θεοῦ. ἔτι περὶ ἀνεξικακίας· »ἐὰν ἁμάρτῃ«, φησίν, »ὁ ἀδελφός σου, ἐπιτίμησον αὐτῷ, καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ. ἐὰν ἑπτάκις τῆς ἡμέρας ἁμάρτῃ εἰς σὲ καὶ τὸ ἑπτάκις ἐπιστρέφῃ πρός σε λέγων· μετανοῶ, ἄφες αὐτῷ·« καὶ τοῖς μὲν στρατευομένοις διὰ Ἰωάννου παραγγέλλει ἀρκεῖσθαι μόνοις τοῖς ὀψωνίοις, τοῖς δὲ τελώναις μηδὲν πλέον πράσσειν παρὰ τὰ διατεταγμένα· δικαστῇ δὲ »οὐ λήψῃ« φησὶ »πρόσωπον ἐν κρίσει, τὰ γὰρ δῶρα ἐκτυφλοῖ ὀφθαλμοὺς βλεπόντων καὶ λυμαίνεται ῥήματα δίκαια·« »ῥύσασθε ἀδικουμένους.« ἀλλὰ καὶ τοῖς οἰκονομικοῖς· »κτῆσις ἐπισπουδαζομένη μετὰ ἀνομίας ἐλάσσων γίνεται.« ναὶ μὴν καὶ περὶ ἀγάπης· »ἀγάπη«, φησί, »καλύπτει πλῆθος ἁμαρτιῶν·« καὶ περὶ πολιτείας· »ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ·« ὅρκου δὲ πέρι καὶ μνησικακίας· »μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας· ἀλλὰ τοῦτο ἐνετειλάμην αὐτοῖς· ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ","t":"These are God's crowns, sacrifices, spices, and flowers. Further, concerning forbearance: “If your brother sins,” he says, “rebuke him, and if he repents, forgive him. If he sins against you seven times in a day and seven times turns to you, saying, ‘I repent,’ forgive him.” Through John he commands soldiers to be content with their wages alone, and tax collectors to exact nothing more than what is appointed. To the judge he says, “You shall not show partiality in judgment, for gifts blind the eyes of those who see and corrupt just words.” “Rescue the wronged.” And to those who manage property: “Possessions hastily gained with lawlessness grow less.” Concerning love: “Love,” he says, “covers a multitude of sins.” Concerning civic life: “Render to Caesar the things that are Caesar's and to God the things that are God's.” Concerning oaths and bearing grudges: “Did I command your fathers when they came out of the land of Egypt to offer me burnt offerings and sacrifices? But this is what I commanded them: let none of you in his heart"},"clement-paedagogus/3.12.92":{"o":"αὐτοῦ μὴ μνησικακείτω, ὅρκον ψευδῆ μὴ ἀγαπάτω.« ἀλλὰ καὶ ψεύσταις καὶ τετυφωμένοις προσαπειλεῖ, τοῖς μὲν ὧδέ πως· »οὐαὶ τοῖς λέγουσι τὸ γλυκὺ πικρὸν καὶ τὸ πικρὸν γλυκύ«, τοῖς δὲ ὡδί· »οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς καὶ ἐνώπιον αὐτῶν ἐπιστήμονες·« »ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται, καὶ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται.« καὶ τοὺς μὲν ἐλεήμονας μακαρίζει, »ὅτι αὐτοὶ ἐλεηθήσονται«, ὀργὴν δὲ ἡ σοφία ταλανίζει, »ὅτι ἄρα ἀπολέσει καὶ φρονίμους.« ἤδη δὲ ἀγαπᾶν τοὺς ἐχθροὺς κελεύει καὶ τοὺς καταρωμένους ἡμᾶς εὐλογεῖν προσεύχεσθαί τε ὑπὲρ τῶν ἐπηρεαζόντων ἡμᾶς. »τῷ τύπτοντί σε«, φησίν, »εἰς τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἐὰν ἄρῃ σού τις τὸν χιτῶνα, μὴ κωλύσῃς καὶ τὸ ἱμάτιον.« περὶ δὲ τῆς πίστεως· »πάντα ὅσα ἐὰν αἰτήσησθε ἐν τῇ προσευχῇ πιστεύοντες, λήψεσθε«, φησίν· »πιστὸν δὲ ἀπίστοις οὐδὲν« κατὰ Πίνδαρον. καὶ οἰκέταις μὲν χρηστέον ὡς ἑαυτοῖς. ἄνθρωποι γάρ εἰσιν ὡς ἡμεῖς· »ὁ γὰρ θεὸς πᾶσι, τοῖς ἐλευθέροις καὶ τοῖσι δούλοις, ἐστίν, ἂν σκοπῇς, ἴσος.«","t":"bear a grudge against his neighbor; let him not love a false oath.” He threatens liars and the conceited too, the former somewhat thus: “Woe to those who call sweet bitter and bitter sweet”; the latter thus: “Woe to those who are wise in their own eyes and clever in their own sight.” “He who humbles himself will be exalted, and he who exalts himself will be humbled.” He blesses the merciful, “for they shall obtain mercy,” while Wisdom pronounces anger wretched, “for it will destroy even the prudent.” And now he commands us to love our enemies, to bless those who curse us, and to pray for those who mistreat us. “To him who strikes you on the cheek,” he says, “offer the other also, and if anyone takes away your tunic, do not withhold your cloak as well.” Concerning faith: “Whatever you ask in prayer, believing, you will receive,” he says; but “nothing is trustworthy to the faithless,” as Pindar says. Servants should be treated like ourselves, for they are human beings as we are: “For God, if you consider, is the same to all, to the free and to slaves.”"},"clement-paedagogus/3.12.93":{"o":"δεῖ δὲ καὶ τοὺς πλημμελοῦντας τῶν οἰκετῶν οὐ κολάζειν, ἐπιτιμᾶν δέ· »ὁ γὰρ φειδόμενος«, φησί, »τῆς βακτηρίας ἑαυτοῦ μισεῖ τὸν ἑαυτοῦ υἱόν.« ἔτι τὴν μὲν φιλοδοξίαν ἀποσκορακίζει. »οὐαὶ ὑμῖν, Φαρισαῖοι«, λέγων, »ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς.« τὴν δὲ μετάνοιαν τοῦ ἁμαρτωλοῦ ἀσπάζεται, τὴν ἑπομένην ταῖς ἁμαρτίαις μετάνοιαν ἀγαπῶν· μόνος γὰρ ἀναμάρτητος αὐτὸς ὁ λόγος· τὸ μὲν (γὰρ) ἐξαμαρτάνειν ἅπασιν ἔμφυτον καὶ κοινόν, ἀναδραμεῖν δὲ τὴν ἁμαρτίαν οὐ τοῦ τυχόντος ἀνδρός, ἀλλὰ ἀξιολόγου. περὶ δὲ τῆς μεταδόσεως »δεῦτε« εἶπε »πρός με πάντες οἱ εὐλογημένοι, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. ἐπείνασα γὰρ καὶ δεδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, γυμνὸς καὶ περιεβάλετέ με, ἀσθενὴς καὶ ἐπεσκέψασθέ με, ἐν φυλακῇ ἤμην καὶ ἤλθετε πρός με.« καὶ πότε τι τούτων τῷ κυρίῳ πεποιήκαμεν ἡμεῖς; αὐτὸς ἐρεῖ πάλιν ὁ παιδαγωγὸς τὴν εὐποιίαν [καὶ] τῶν ἀδελφῶν ἀγαπητικῶς εἰς ἑαυτὸν μετατρέπων καὶ λέγων· »ἐφʼ ὅσον ἐποιήσατε τοῖς μικροῖς τούτοις, ἐμοὶ ἐποιήσατε. καὶ ἀπελεύσονται οἱ τοιοῦτοι εἰς ζωὴν αἰώνιον.«","t":"Servants who do wrong should not be punished but rebuked; “for he who spares his rod,” it says, “hates his son.” Further, he drives away love of glory, saying, “Woe to you, Pharisees, for you love the first seats in the synagogues and greetings in the marketplaces.” He welcomes the repentance of the sinner, loving the repentance that follows sins; for the Word himself alone is without sin; for to sin is natural and common to all, but to turn back from sin is the mark not of an ordinary man but of a remarkable one. Concerning sharing, he said, “Come to me, all you who are blessed, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me to eat, I was thirsty and you gave me drink, I was a stranger and you welcomed me, naked and you clothed me, sick and you visited me, I was in prison and you came to me.” And when have we done any of these things for the Lord? The Instructor himself will say again, lovingly referring the good deeds done to the brethren to himself: “Inasmuch as you did it to these little ones, you did it to me. And such people will go away into eternal life.”"},"clement-paedagogus/3.12.94":{"o":"Τοιοίδε μὲν οἱ λογικοὶ νόμοι, οἱ παρακλητικοὶ λόγοι οὐκ ἐν πλαξὶ λιθίναις δακτύλῳ γεγραμμέναις κυρίου, ἀλλʼ ἐν καρδίαις ἀνθρώπων ἐναπογεγραμμένοι ταῖς μόνον φθορὰν οὐκ ἐπιδεχομέναις. διὰ τοῦτό τοι κατεάγασιν αἱ πλάκες τῶν σκληροκαρδίων, ἵνʼ αἱ πίστεις τῶν νηπίων ἐν μαλθακαῖς τυπωθῶσιν διανοίαις. ἄμφω δὲ τὼ νόμω διηκόνουν τῷ λόγῳ εἰς παιδαγωγίαν τῆς ἀνθρωπότητος, ὃ μὲν διὰ Μωυσέως, ὃ δὲ διʼ ἀποστόλων. οἵα γοῦν καὶ διʼ ἀποστόλων ἡ παιδαγωγία. ἀναγκαῖόν μοι δοκεῖ καὶ περὶ τοῦ εἴδους διαλεχθῆναι τούτου, μᾶλλον δὲ ἐμαυτοῦ μεμνημένος ὁ παιδαγωγός φησιν αὐτός, οὗ σπερματικῶς πάλιν τὰς ὑποθήκας ἐκθήσομαι· »ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν ἕκαστος μετὰ τοῦ πλησίον αὐτοῦ, ὅτι ἐσμὲν ἀλλήλων μέλη. ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν, μηδὲ δίδοτε τόπον τῷ διαβόλῳ. ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος τὸ ἀγαθόν, ἵνα ἔχῃ μεταδιδόναι τῷ χρῄζοντι. πᾶσα πικρία καὶ ὀργὴ καὶ θυμὸς καὶ κραυγὴ καὶ βλασφημία ἀρθήτω ἀφʼ ὑμῶν σὺν πάσῃ κακίᾳ. γίνεσθε εἰς ἀλλήλους χρηστοί, εὔσπλαγχνοι, χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ θεὸς ἐν Χριστῷ ἐχαρίσατο ὑμῖν. γίνεσθε οὖν φρόνιμοι καὶ μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς.«","t":"Such are the rational laws, the words of exhortation, written not on tablets of stone by the finger of the Lord but inscribed in human hearts, which alone do not admit corruption. That is why the tablets of the hard-hearted were broken: so that the faith of the little ones might be impressed on soft minds. Both laws served the Word for the instruction of humanity, the one through Moses, the other through the apostles. Such, then, is the instruction through the apostles too. It seems necessary to me to discuss this kind as well, or rather, the Instructor himself says, “reminding myself,” whose counsels I will set out again in seed form: “Putting away falsehood, let each of you speak truth with his neighbor, for we are members of one another. Let not the sun go down on your anger, nor give place to the devil. Let the thief no longer steal, but rather let him labor, working what is good, so that he may have something to share with one in need. Let all bitterness and wrath and anger and clamor and slander be put away from you, with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. Be, then, wise, and imitators of God, as beloved children, and walk in love, as Christ also loved us.”"},"clement-paedagogus/3.12.95":{"o":"»αἱ μὲν γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὑποτασσέσθωσαν, ὡς τῷ κυρίῳ, οἱ δὲ ἄνδρες τὰς γυναῖκας τὰς ἑαυτῶν ἀγαπάτωσαν, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν.« ἀγαπάτωσαν οὖν ἀλλήλους οἱ συνεζευγμένοι »ὡς τὰ ἴδια σώματα«. »τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν. οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλʼ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσίᾳ κυρίου. οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ Χριστῷ, ἐκ ψυχῆς μετʼ εὐνοίας δουλεύοντες. καὶ οἱ κύριοι, εὖ ποιεῖτε τοὺς οἰκέτας ὑμῶν, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωποληψία οὐκ ἔστιν.« »εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. μὴ γινώμεθα κενόδοξοι, ἀλλήλους προκαλούμενοι, ἀλλήλοις φθονοῦντες. ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ. μὴ πλανᾶσθε, θεὸς οὐ μυκτηρίζεται. τὸ καλὸν ποιοῦντες μὴ ἐγκακῶμεν· καιρῷ γὰρ ἰδίῳ θερίσομεν μὴ ἐκλυόμενοι.« »εἰρηνεύετε ἐν ἑαυτοῖς. παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας. ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ. τὸ πνεῦμα μὴ σβέννυτε, προφητείας μὴ ἐξουθενεῖτε· πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε· ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.« »τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω τὸν καιρὸν ἐξαγοραζόμενοι. ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι.«","t":"“Let wives be subject to their own husbands, as to the Lord, and let husbands love their own wives, as Christ loved the church.” Let the married, then, love one another “as their own bodies.” “Children, obey your parents. Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord. Slaves, obey your masters according to the flesh with fear and trembling, in singleness of heart, as to Christ, serving from the soul with goodwill. And masters, treat your servants well, giving up threatening, knowing that both their Lord and yours is in heaven, and there is no partiality with him.” “If we live by the Spirit, let us also walk by the Spirit. Let us not become conceited, provoking one another, envying one another. Bear one another's burdens, and so fulfill the law of Christ. Do not be deceived; God is not mocked. Let us not grow weary in doing good; for in due season we shall reap, if we do not lose heart.” “Be at peace among yourselves. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, help the weak, be patient toward all. See that no one repays anyone evil for evil. Do not quench the Spirit; do not despise prophecies; test all things; hold fast what is good; abstain from every form of evil.” “Continue steadfastly in prayer, watching in it with thanksgiving. Walk in wisdom toward outsiders, redeeming the time. Let your speech always be with grace, seasoned with salt, so that you may know how you ought to answer each one.”"},"clement-paedagogus/3.12.96":{"o":"»ἐντρέφεσθε τοῖς λόγοις τῆς πίστεως· γυμνάζεσθε πρὸς εὐσέβειαν. ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα τῆς ζωῆς τῆς νῦν καὶ τῆς μελλούσης.« »οἱ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν, ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν.« »ὁ μεταδιδοὺς ἔστω ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. ἡ ἀγάπη ἀνυπόκριτος. ἀποστυγοῦντες τὸ πονηρόν, κολλώμενοι τῷ ἀγαθῷ· τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι, τῇ τιμῇ ἀλλήλους προηγούμενοι, τῇ σπουδῇ μὴ ὀκνηροί, τῷ πνεύματι ζέοντες, τῷ κυρίῳ δουλεύοντες, τῇ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, τῇ προσευχῇ προσκαρτεροῦντες, τὴν φιλοξενίαν διώκοντες, ταῖς χρείαις τῶν ἁγίων κοινωνοῦντες.«","t":"“Be nourished on the words of the faith; train yourselves for godliness. For bodily training is of some profit for a little, but godliness is profitable for all things, having the promise of the present life and of the life to come.” “Let those who have believing masters not despise them because they are brothers, but serve them all the more because they are believers.” “Let the one who shares do so with simplicity, the one who leads with diligence, the one who shows mercy with cheerfulness. Let love be unfeigned. Abhor what is evil, cling to what is good; be devoted to one another in brotherly love, outdo one another in showing honor; be not slothful in zeal, be fervent in spirit, serving the Lord, rejoicing in hope, patient in affliction, constant in prayer, pursuing hospitality, sharing in the needs of the saints.”"},"clement-paedagogus/3.12.97":{"o":"Ὀλίγα ταῦτα ἐκ πολλῶν δείγματος χάριν ἀπʼ αὐτῶν διεξελθὼν τῶν θείων γραφῶν ὁ παιδαγωγὸς τοῖς αὑτοῦ παρατίθεται παισίν, διʼ ὧν, ὡς ἔπος εἰπεῖν, ἄρδην ἐκκόπτεται κακία καὶ περιγράφεται ἀδικία. μυρίαι δὲ ὅσαι ὑποθῆκαι εἰς πρόσωπα ἐκλεκτὰ διατείνουσαι ἐγγεγράφαται ταῖς βίβλοις ταῖς ἁγίαις, αἳ μὲν πρεσβυτέροις, αἳ δὲ ἐπισκόποις καὶ διακόνοις, ἄλλαι χήραις, περὶ ὧν ἄλλος ἂν εἴη λέγειν καιρός. πολλὰ δὲ καὶ διʼ αἰνιγμάτων, πολλὰ δὲ καὶ διὰ παραβολῶν τοῖς ἐντυγχάνουσιν ἔξεστιν ὠφελεῖσθαι. ἀλλʼ οὐκ ἐμόν, φησὶν ὁ παιδαγωγός, διδάσκειν ἔτι ταῦτα, διδασκάλου δὲ εἰς τὴν ἐξήγησιν τῶν ἁγίων ἐκείνων λόγων χρῄζομεν, πρὸς ὃν ἡμῖν βαδιστέον.","t":"These few out of many, for the sake of example, the Instructor has gone through from the divine Scriptures themselves and sets before his children; through them, so to speak, vice is cut out root and branch and injustice is circumscribed. Countless counsels addressed to chosen persons are written in the holy books, some to presbyters, some to bishops and deacons, others to widows, about which there will be another occasion to speak. Many things, too, through riddles, and many through parables, readers may profit from. “But it is not my task,” says the Instructor, “to teach these things any longer. We need a Teacher for the interpretation of those holy words, to whom we must go.”"},"clement-paedagogus/3.12.98":{"o":"καὶ δὴ ὥρα γε ἐμοὶ μὲν πεπαῦσθαι τῆς παιδαγωγίας, ὑμᾶς δὲ ἀκροᾶσθαι τοῦ διδασκάλου. παραλαβὼν δὲ οὗτος ὑμᾶς ὑπὸ καλῇ τεθραμμένους ἀγωγῇ ἐκδιδάξεται τὰ λόγια. διδασκαλεῖον δὲ ἡ ἐκκλησία ἥδε καὶ ὁ νυμφίος ὁ μόνος διδάσκαλος, ἀγαθοῦ πατρὸς ἀγαθὸν βούλημα, σοφία γνήσιος, ἁγίασμα γνώσεως· »καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν,« ὥς φησιν ὁ Ἰωάννης, ὁ ἰώμενος ἡμῶν καὶ σῶμα καὶ ψυχήν, τὸν ἀίδιον ἄνθρωπον, Ἰησοῦς, »οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἁμαρτιῶν, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. καὶ ἐν τούτῳ γιγνώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν. ὁ λέγων ὅτι ἔγνωκα αὐτόν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστί, καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν· ὃς δʼ ἂν τηρῇ αὐτοῦ τὸν λόγον, ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ θεοῦ τετελείωται. ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν· ὁ λέγων ἐν αὐτῷ μένειν ὀφείλει καθὼς κἀκεῖνος περιεπάτησεν καὶ αὐτὸς περιπατεῖν.«","t":"And now it is time for me to cease from instructing, and for you to listen to the Teacher. He will receive you, reared under good training, and will teach you the oracles. This church here is the school, and the Bridegroom is the only Teacher, the good will of the good Father, genuine wisdom, the sanctuary of knowledge. “And he is the propitiation for our sins,” as John says, he who heals both our body and soul, the eternal man: Jesus, “and not for our sins only, but also for the whole world. And by this we know that we have known him, if we keep his commandments. He who says, ‘I have known him,’ and does not keep his commandments, is a liar, and the truth is not in him; but whoever keeps his word, truly in him the love of God has been perfected. By this we know that we are in him: he who says he abides in him ought himself to walk just as he walked.”"},"clement-paedagogus/3.12.99":{"o":"Ὢ τῆς μακαρίου θρέμματα παιδαγωγίας· τὸ καλὸν τῆς ἐκκλησίας πληρώσωμεν πρόσωπον καὶ πρὸς τὴν ἀγαθὴν προσδράμωμεν οἱ νήπιοι μητέρα, κἂν ἀκροαταὶ τοῦ λόγου γενώμεθα, τὴν μακαρίαν δοξάζωμεν οἰκονομίαν, διʼ ἣν παιδαγωγεῖται μὲν ὁ ἄνθρωπος, ἁγιάζεται δὲ ὡς θεοῦ παιδίον, καὶ πολιτεύεται μὲν ἐν οὐρανοῖς ἐπὶ γῆς παιδαγωγούμενος, πατέρα δὲ ἐκεῖ λαμβάνει, ὃν ἐπὶ γῆς μανθάνει. πάντα ὁ λόγος καὶ ποιεῖ καὶ διδάσκει καὶ παιδαγωγεῖ. ἵππος ἄγεται χαλινῷ, καὶ ταῦρος ἄγεται ζυγῷ, θηρίον βρόχῳ ἁλίσκεται, ὁ δʼ ἄνθρωπος μεταπλάσσεται λόγῳ, ᾧ θηρία τιθασεύεται καὶ νηκτὰ δελεάζεται καὶ πτηνὰ κατασύρεται. οὗτος ὡς ἀληθῶς τεχνάζεται ἵππῳ χαλινόν, ταύρῳ ζυγόν, θηρίῳ βρόχον, κάλαμον ἰχθύι, πάγην ὀρνέῳ· οὗτος πολιτεύεται καὶ γεωργεῖ, ἄρχει καὶ ὑπουργεῖ καὶ τὰ ὅλα δημιουργεῖ· ἐν μὲν γαῖαν ἔτευξʼ, ἐν δʼ οὐρανόν, ἐν δὲ θάλασσαν, ἐν δὲ τὰ τείρεα πάντα, τά τʼ οὐρανὸς ἐστεφάνωται.","t":"O nurslings of blessed instruction! Let us fill up the beautiful face of the church, and run as little children to our good mother; and if we become hearers of the Word, let us glorify the blessed dispensation by which man is instructed and sanctified as a child of God, and, instructed on earth, has his citizenship in heaven, and there receives the Father whom he learns on earth. The Word does all things, teaches all things, instructs in all things. A horse is led by a bridle, a bull by a yoke, a wild beast is caught in a noose; but man is refashioned by the Word, by whom wild beasts are tamed, fish are lured, and birds are brought down. He it is who truly devises the bridle for the horse, the yoke for the bull, the noose for the beast, the rod for the fish, the snare for the bird. He governs and tills, rules and serves, and creates all things: “on it he wrought the earth, and on it the heaven, and on it the sea, and on it all the constellations with which the heaven is crowned.”"},"clement-paedagogus/3.2.10":{"o":"φιλοψία μὲν οὖν καὶ φιλοινία εἰ καὶ πάθη μεγάλα, ἀλλʼ οὐ τοσαῦτα τὸ μέγεθος ὁπόση ἡ φιλοκοσμία. τράπεζα πλήρης καὶ κύλικες ἐπάλληλοι ἱκαναὶ πληρῶσαι τὴν λαιμαργίαν· τοῖς δὲ φιλοχρύσοις καὶ φιλοπορφύροις καὶ φιλολίθοις οὔτε ὁ ὑπὲρ γῆς καὶ ὑπὸ γῆν χρυσὸς αὐτάρκης οὔτε ἡ Τυρίων θάλαττα οὔτε μὴν ὁ φόρτος ὁ ἀπʼ Ἰνδῶν καὶ Αἰθιόπων, ἀλλʼ οὐδὲ ὁ Πακτωλὸς ὁ ῥέων τὸν πλοῦτον. οὐδʼ ἂν Μίδας τις αὐτῶν γένηται, πεπλήρωται, ἀλλὰ ἔτι πένης ἐστὶ πλοῦτον ἄλλον ποθῶν, ἕτοιμοι δὲ οὗτοι συναποθανεῖν χρυσίῳ. εἰ δὲ καὶ ὁ Πλοῦτος τυφλός, ὥσπερ οὖν, αἱ περὶ αὐτὸν ἐπτοημέναι καὶ συμπαθοῦσαι πῶς οὐ τυφλώττουσιν; ὅρον γοῦν ἐπιθυμίας οὐκ ἔχουσαι εἰς ἀναισχυντίαν ἐξοκέλλουσιν· δεῖ γὰρ αὐταῖς καὶ θεάτρου καὶ πομπῆς καὶ πλήθους θεατῶν καὶ πλάνης ἐν ἱεροῖς καὶ τῆς ἐν τοῖς ἀμφόδοις διατριβῆς, ὡς πᾶσιν αὐτὰς γίνεσθαι καταφανεῖς. κοσμοῦνται γὰρ ἵνα ἄλλοις ἀρέσκοιεν αἱ ἐν προσώπῳ καυχώμεναι, οὐκ ἐν καρδίᾳ· ὡς γὰρ τὸν δραπέτην τὰ στίγματα, οὕτω τὴν μοιχαλίδα δείκνυσι τὰ ἀνθίσματα. »κἂν περιβάλῃ κόκκινον καὶ κοσμήσῃ κόσμῳ χρυσῷ, καὶ ἐὰν χρίσῃ στίμμι τοὺς ὀφθαλμούς σου, εἰς μάτην ὁ ὡραϊσμός σου«, ὁ λόγος διὰ Ἱερεμίου φησίν.","t":"Love of dainties and love of wine, though great passions, are not as great as love of finery. A full table and cup after cup are enough to satisfy gluttony; but for those who love gold, purple, and precious stones, neither the gold above and below the earth is enough, nor the sea of Tyre, nor the cargo from India and Ethiopia, nor even the Pactolus flowing with wealth. Even if one of them became a Midas, she would not be satisfied, but would still be poor, longing for more wealth; and these are ready to die with their gold. And if Wealth is blind, as he is, how can the women who are excited about him and share his passion not be blind? Having no limit to their desire, they run aground on shamelessness; for they need the theater, the procession, a crowd of spectators, wandering in the temples, and lingering in the streets, so as to be seen by all. For those who glory in appearance, not in heart, adorn themselves to please others; as brands show the runaway slave, so gaudy clothes show the adulteress. “And if you clothe yourself in scarlet and adorn yourself with golden ornament, and if you paint your eyes with antimony, your beautifying is in vain,” the Word says through Jeremiah."},"clement-paedagogus/3.2.11":{"o":"Εἶτα οὐκ ἄτοπον ἵππους μὲν καὶ ὄρνεις καὶ τὰ ἄλλα ζῷα ἐκ τῆς χλόης καὶ τῶν λειμώνων ἀνίστασθαι καὶ ἀνίπτασθαι οἰκείῳ κόσμῳ χαίροντα, χαίτῃ ἱππικῇ καὶ χροιᾷ φυσικῇ καὶ πτερώσει ποικίλῃ, ὡς δὲ ἐνδεέστερον καὶ τῆς θηρείου φύσεως ἡ γυνὴ ἀκαλλὴς εἰς τοσοῦτον εἶναι οἴεται, ὡς ὀθνείου δεῖσθαι κάλλους, ὠνητοῦ καὶ σκιαγραφουμένου; κεκρύφαλοι μέν γε καὶ κεκρυφάλων διαφοραὶ καὶ περίεργοι πλοκαί, ἀλλὰ καὶ τῶν τριχῶν οἱ μυρίοι σχηματισμοὶ κατόπτρων τε πολυτίμητοι κατασκευαί, οἷς κατασχηματίζονται θηρῶσαι τοὺς δίκην παίδων ἀφρόνων περὶ τὰς μορφὰς ἐπτοημένους, τέλεον ἀπηρυθριακυιῶν ἐστι γυναικῶν, ἃς ἑταίρας καλῶν οὐκ ἄν τις ἀφαμάρτοι προσωπεῖα ποιούσας τὰ πρόσωπα. ἡμῖν δὲ ὁ λόγος παραινεῖ »μὴ σκοπεῖν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα· τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια«. ὃ δὲ καὶ πέρα τῆς ἀτοπίας προβέβηκεν, τῆς ἐπιπλάστου μορφῆς τῆς ἑαυτῶν οἷον ἀνδραγαθήματός τινος ἢ ἐπανορθώματος κάτοπτρα ἐπινενοήκασιν, ἐφʼ ἧς ἀπάτης μάλιστα κάλυμμα ἐπιτιθέναι ἐχρῆν· οὐδὲ γάρ, ὡς ὁ μῦθος Ἑλλήνων ἔχει, Ναρκίσσῳ προεχώρησεν τῷ καλῷ τῆς ἑαυτοῦ εἰκόνος γενέσθαι θεατήν.","t":"Is it not absurd, then, that horses and birds and the other animals should spring from the grass and the meadows, and fly up, rejoicing in their own adornment, the horse's mane, natural color, and varied plumage, while woman, as if more deficient even than the nature of beasts, thinks herself so lacking in beauty that she needs a foreign beauty, bought and painted on? Headdresses, varieties of headdresses, elaborate plaits, countless styles of hair, and costly mirrors, by which they arrange themselves to hunt those who, like foolish children, are excited by appearances, belong to women who have lost all shame; one would not be wrong to call them courtesans, since they make their faces into masks. But the Word advises us “not to look at what is seen, but at what is not seen; for what is seen is temporary, but what is not seen is eternal.” And going beyond absurdity, they have invented mirrors for their artificial form, as if it were some brave deed or accomplishment, when they should rather put a veil over the deception. For not even Narcissus, as the Greek myth has it, profited from becoming a spectator of his own image."},"clement-paedagogus/3.2.12":{"o":"εἰ δὲ οὐδεμίαν εἰκόνα ὁ Μωυσῆς παραγγέλλει ποιεῖσθαι τοῖς ἀνθρώποις ἀντίτεχνον τῷ θεῷ, πῶς ἂν εὐλόγως ποιοῖεν αἱ γυναῖκες αὗται σφῶν κατὰ ἀνάκλασιν ἀπομιμούμεναι τὰς εἰκόνας εἰς τοῦ προσώπου τὴν ψευδοποιίαν; ἀλλὰ καὶ τῷ Σαμουὴλ τῷ προφήτῃ, ὁπότε πέμπεται ἕνα χρῖσαι τῶν υἱῶν Ἰεσσαὶ εἰς βασιλέα, [καὶ] τὸν πρεσβύτατον τῶν παίδων αὐτοῦ καλὸν καὶ μέγαν ἰδόντι, ὁπότε τὸ χρῖσμα προέβαλεν ὁ Σαμουὴλ ἡσθεὶς ἐπʼ αὐτῷ, »εἶπεν«, φησίν, »ὁ κύριος αὐτῷ· μὴ ἐπιβλέψῃς εἰς τὴν ὄψιν αὐτοῦ καὶ τὸ ὕψος τοῦ μεγέθους αὐτοῦ, ὅτι ἀπῶσμαι αὐτόν. ἄνθρωπος μὲν γὰρ εἰς ὀφθαλμοὺς ὄψεται καὶ κύριος εἰς καρδίαν«, καὶ οὐκ ἔχρισε τὸν καλὸν τὸ σῶμα, ἀλλὰ τὸν καλὸν τὴν ψυχήν. εἰ οὖν τὸ φυσικὸν τοῦ σώματος κάλλος ἔλαττον τοῦ ψυχικοῦ λογίζεται κύριος, τί περὶ τοῦ νόθου φρονεῖ, ἅπαν τὸ ψεῦσμα ἄρδην ἐκβαλών; »διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους.« σαφέστατα γοῦν ὁ κύριος διὰ τοῦ Ἀβραὰμ διδάσκει καὶ πατρίδος καὶ συγγενέων καὶ κτήσεως καὶ πλούτου παντὸς καταφρονεῖν τὸν ἑπόμενον τῷ θεῷ, ποιήσας αὐτὸν ἔπηλυν, καὶ διὰ τοῦτο καὶ »φίλον« αὐτὸν ὠνόμασεν τῆς οἴκοι καταφρονήσαντα περιουσίας· εὐπατρίδης γὰρ ἦν καὶ εὔπορος σφόδρα. τριακοσίοις γοῦν καὶ ὀκτωκαίδεκα οἰκέταις ἰδίοις κεχείρωται τοὺς τέσσαρας βασιλεῖς τοὺς αἰχμαλωτεύσαντας τὸν Λώτ. μόνην εὑρίσκομεν τὴν Ἐσθὴρ δικαίως κοσμουμένην. ἐκαλλωπίζετο μυστικῶς ἡ γυνὴ βασιλεῖ τῷ ἑαυτῆς, ἀλλὰ τὸ κάλλος αὐτῆς ἐκεῖνο λύτρον εὑρίσκεται φονευομένου λαοῦ.","t":"If Moses commands human beings to make no image to rival God, how can these women reasonably make images of themselves by reflection, imitating them for the falsification of the face? When Samuel the prophet was sent to anoint one of the sons of Jesse as king, and saw the eldest of his sons, handsome and tall, and was pleased with him and brought out the anointing oil, “the Lord said to him,” it says, “Do not look on his appearance or the height of his stature, for I have rejected him. For man looks on the eyes, but the Lord on the heart”; and he did not anoint the one beautiful in body, but the one beautiful in soul. If, then, the Lord considers the natural beauty of the body less than that of the soul, what does he think of counterfeit beauty, he who casts out all falsehood entirely? “For we walk by faith, not by sight.” Most clearly the Lord teaches through Abraham that the one who follows God must despise fatherland, kindred, possessions, and all wealth, making him a sojourner; and for this he called him “friend,” since he despised his wealth at home; for he was of noble birth and very rich. With three hundred and eighteen of his own servants he overcame the four kings who had taken Lot captive. We find Esther alone rightly adorned. The woman beautified herself mystically for her king; but that beauty of hers proved to be the ransom of a people being slaughtered."},"clement-paedagogus/3.2.13":{"o":"Ὅτι δὲ ἑταίρας μὲν ποιεῖ τὰς γυναῖκας ὁ καλλωπισμός, ἀνδρογύνους δὲ τοὺς ἄνδρας καὶ μοιχικούς, μάρτυς ἡμῖν ὁ τραγικὸς διηγούμενος ὧδέ πως· ἐλθὼν δὲ ἐκ Φρυγῶν ὁ τὰς θεὰς κρίνων ὅδε, ὡς ὁ μῦθος Ἀργείων ἔχει, Λακεδαίμονα, ἀνθηρὸς μὲν εἱμάτων στολῇ χρυσῷ τε λαμπρός, βαρβάρῳ χλιδήματι, ἐρῶν ἐρῶσαν ᾤχετʼ ἐξαναρπάσας Ἑλένην πρὸς Ἴδης βούσταθμα, ἔκδημον λαβὼν Μενέλαον. ὢ κάλλους μοιχικοῦ· ἀνέτρεψε τὴν Ἑλλάδα ἡ βάρβαρος φιλοκοσμία καὶ ἡ ἀνδρόγυνος τρυφή· σωφροσύνην διέφθειρεν Λακωνικὴν ἐσθὴς καὶ χλιδὴ καὶ κάλλος ὡραῖον· αἱ βάρβαροι φιλοκοσμίαι ἑταίραν ἤλεγξαν τὴν Διὸς θυγατέρα. οὐκ ἦν παιδαγωγὸς αὐτοῖς ἀνακόπτων τὰς ἐπιθυμίας οὐδὲ μὴν ὁ λέγων »μὴ μοιχεύσῃς« οὐδὲ ὁ »μὴ ἐπιθυμήσῃς« λέγων μηδὲ εἰς μοιχείαν ὁδεύσῃς διʼ ἐπιθυμίας, ἀλλὰ μηδὲ τὰς ὀρέξεις ἐκκαύσῃς διὰ φιλοκοσμίας. οἷον αὐτοῖς τὸ ἐπὶ τούτοις ἐξηκολούθησεν τέλος, καὶ ὅσων ἀπέλαυσαν κακῶν οἱ φιλαυτίαν κωλῦσαι μὴ θελήσαντες· ἤπειροι κεκίνηνται δύο ἀπαιδεύτοις ἡδοναῖς καὶ κλονεῖται τὰ πάντα μειρακίῳ βαρβάρῳ· Ἑλλὰς ὅλη ναυτίλλεται, στενοχωρεῖται δὲ ἡ θάλασσα ἠπείρους φέρουσα· πόλεμος ἐκριπίζεται μακρός, καὶ μάχαι καταρρήγνυνται καρτεραί, καὶ νεκρῶν ἐμπίμπλαται τὰ πεδία· ἐνυβρίζει τῷ ναυστάθμῳ ὁ βάρβαρος· ἀδικία κρατεῖ καὶ τοῦ ποιητικοῦ Διὸς ἐκείνου τὸ ὄμμα τοὺς Θρᾷκας βλέπει· εὐγενὲς αἷμα βάρβαρα πίνει πεδία καὶ ποταμῶν ῥεύματα σώμασιν ἵσταται νεκροῖς· στήθη κρούεται θρήνοις καὶ τὸ πένθος ἐπινέμεται τὴν γῆν· πάντες δὲ σείονται πόδες πολυπιδάκου Ἴδης καὶ κορυφαί, Τρώων τε πόλις καὶ νῆες Ἀχαιῶν. ποῖ φύγωμεν, Ὅμηρε, καὶ στῶμεν; δεῖξον ἡμῖν γῆν μὴ κεκινημένην.","t":"That adornment makes women courtesans and men effeminate and adulterous, the tragic poet is our witness, telling the story thus: “This judge of the goddesses, coming from Phrygia, as the myth of the Argives has it, to Lacedaemon, flowery in the robe of his garments and gleaming with gold, in barbarian luxury, loving and loved, went off, snatching Helen away to the cattle stalls of Ida, having found Menelaus abroad.” O adulterous beauty! Barbarian love of finery and effeminate luxury overturned Greece; clothing, luxury, and youthful beauty corrupted Spartan self-control; barbarian finery exposed the daughter of Zeus as a courtesan. They had no Instructor to check their desires, nor one who said, “Do not commit adultery,” nor one who said, “Do not covet,” nor “Do not go to adultery through desire,” nor “Do not inflame your appetites through love of finery.” What an end followed for them, and how many evils those enjoyed who would not restrain their self-love! Two continents were stirred by uneducated pleasures, and all was shaken by a barbarian youth. All Greece put to sea, the sea was cramped carrying continents; a long war was fanned into flame, fierce battles broke out, and the plains were filled with corpses; the barbarian insulted the naval station; injustice prevailed, and the eye of that poetic Zeus looked at the Thracians; barbarian plains drank noble blood, and the streams of rivers were dammed by dead bodies; breasts were beaten in lamentation, and mourning spread over the earth; “all the feet of many-fountained Ida were shaken, and its peaks, and the city of the Trojans and the ships of the Achaeans.” Where shall we flee, Homer, and stand? Show us a land that has not been shaken."},"clement-paedagogus/3.2.14":{"o":"* * * μὴ θίγῃς ἡνιῶν, παιδίον, ἄπειρος ὤν, μηδὲ ἀναβῇς τὸν δίφρον ἐλαύνειν μὴ μαθών· δυσὶν ἡνιόχοις οὐρανὸς ἥδεται, οἷς μόνοις ἐλαυνόμενον ἄγεται τὸ πῦρ. μετάγεται γὰρ ἡ διάνοια ὑπὸ ἡδονῆς, καὶ τὸ ἀκήρατον τοῦ λογισμοῦ μὴ παιδαγωγούμενον τῷ λόγῳ εἰς ἀσέλγειαν κατολισθαίνει καὶ μισθὸν τοῦ παραπτώματος τὸ ἀπόπτωμα λαμβάνει. δεῖγμά σοι τούτων οἱ ἄγγελοι τοῦ θεοῦ τὸ κάλλος καταλελοιπότες διὰ κάλλος μαραινόμενον καὶ τοσοῦτον ἐξ οὐρανῶν ἀποπεσόντες χαμαί. ἀλλὰ καὶ Σικιμῖται κολάζονται καταπεπτωκότες τὴν ἁγίαν ὑβρίζοντες παρθένον· τάφος ἡ κόλασις αὐτοῖς καὶ τὸ μνημόσυνον τῆς ἐπιτιμίας εἰς σωτηρίαν παιδαγωγεῖ.","t":"… Do not touch the reins, child, being inexperienced, nor mount the chariot to drive without having learned. Heaven rejoices in two charioteers, by whom alone the fire is driven and led. For the mind is carried away by pleasure, and the purity of reasoning, not instructed by the Word, slides into licentiousness and receives the fall as the wage of its transgression. An example of this for you is the angels of God, who abandoned the beauty of God for a fading beauty and fell so far from heaven to the ground. The Shechemites too were punished, falling because they outraged the holy virgin; their tomb is their punishment, and the memory of the penalty instructs us toward salvation."},"clement-paedagogus/3.2.4":{"o":"Οὐκ ἄρα ἡ πρόσοψις τοῦ ἐκτὸς ἀνθρώπου, ἀλλὰ ἡ ψυχὴ καλλωπιστέα τῷ τῆς καλοκἀγαθίας κοσμήματι· εἴη δʼ ἂν καὶ τὴν σάρκα εἰπεῖν τῷ τῆς ἐγκρατείας κόσμῳ. αἳ δέ, τὴν ἐπιφάνειαν καλλωπιζόμεναι καὶ τὰ βάθη χερσούμεναι, λελήθασι σφᾶς αὐτὰς κατὰ τοὺς Αἰγυπτίων κοσμοῦσαι ναούς· προπύλαια παρʼ αὐτοῖς καὶ προτεμενίσματα ἐξήσκηται, ἄλση τε καὶ ὀργάδες, κίοσίν τε παμπόλλοις ἐστεφάνωνται αἱ αὐλαί· τοῖχοι δὲ ἀποστίλβουσι ξενικοῖς λίθοις καὶ γραφῆς ἐντέχνου [οἷς] ἐνδεῖ οὐδὲ ἕν· χρυσῷ δὲ καὶ ἀργύρῳ καὶ ἠλέκτρῳ παραστίλβουσιν οἱ ναοί, καὶ τοῖς ἀπὸ Ἰνδίας καὶ Αἰθιοπίας πεποικιλμένοι μαρμαίρουσι λιθιδίοις, τὰ δὲ ἄδυτα χρυσοπάστοις ἐπισκιάζεται πέπλοις· ἀλλʼ ἢν παρεισέλθῃς εἰς τὸ βάθος τοῦ περιβόλου σπεύδων ἐπὶ τὴν θέαν τοῦ κρείττονος, ζητήσεις τὸ ἄγαλμα τὸ ἔνοικον τοῦ νεώ, παστοφόρος δὲ ἤ τις ἄλλος τῶν ἱεροποιούντων περὶ τὸ τέμενος σεμνὸν δεδορκώς, παιᾶνα τῇ Αἰγυπτίων ᾄδων γλώττῃ, ὀλίγον ἐπαναστείλας τοῦ καταπετάσματος, ὡς δείξων τὸν θεόν, πλατὺν ἡμῖν ἐνδίδωσι γέλωτα τοῦ σεβάσματος. οὐ γὰρ θεὸς ὁ ζητούμενος ἔνδον εὑρεθήσεται, ἐφʼ ὃν ἐσπεύσαμεν, αἴλουρος δὲ ἢ κροκόδειλος ἢ αὐτόχθων ὄφις ἤ τι τοιοῦτον θηρίον ἀνάξιον μὲν τοῦ νεώ, χηραμοῦ δὲ ἢ φωλεοῦ ἢ βορβόρου ἀντάξιον· ὁ θεὸς Αἰγυπτίων ἐπὶ στρωμνῆς ἁλουργῆς","t":"It is not, then, the appearance of the outer man but the soul that must be adorned with the ornament of goodness; and one might say the flesh too, with the adornment of self-control. Those women who adorn the surface and leave the depths barren unwittingly adorn themselves like the temples of the Egyptians. Among them, gateways and forecourts are elaborately built, and groves and sacred meadows; the courts are crowned with many columns; the walls gleam with foreign stones and lack nothing of artful painting; the temples glitter with gold and silver and electrum, and flash, varied with little stones from India and Ethiopia; and the inner shrines are shaded with gold-embroidered curtains. But if you go into the depth of the enclosure, hurrying to see the higher being, and look for the statue that dwells in the temple, a shrine-bearer or some other of those who perform the rites in the precinct, looking solemn and singing a paean in the Egyptian tongue, draws back the curtain a little as if to show the god, and gives us a broad laugh at the object of worship. For the god we hurried to will not be found within, but a cat or a crocodile or a native snake or some such beast, unworthy of the temple, fit rather for a hole or a den or mud. The god of the Egyptians appears on a purple couch"},"clement-paedagogus/3.2.5":{"o":"καταφαίνεται κυλιόμενον θηρίον. ταύτῃ μοι δοκοῦσιν αἱ χρυσοφοροῦσαι γυναῖκες, τῶν πλοκάμων τοὺς ἐνουλισμοὺς ἀσκοῦσαι χρίσματά τε παρειῶν καὶ ὑπογραφὰς ὀφθαλμῶν καὶ βαφὰς μετιοῦσαι τριχῶν καὶ τὴν ἄλλην βλακείαν κακομηχανώμεναι, κοσμοῦσαι τὸν περίβολον τὸν σαρκικόν, αἰγυπτιάζουσαι ὡς ἀληθῶς, ἐπισπᾶσθαι τοὺς δεισιδαίμονας ἐραστάς. ἀλλʼ ἢν ἀποκαλύψῃ τις τὸ καταπέτασμα τοῦ νεώ, τὸν κεκρύφαλον λέγω, τὴν βαφήν, τὴν ἐσθῆτα, τὸ χρυσίον, τὸ φῦκος, τὰ ἐντρίμματα, τουτέστι τὸ ἐκ τούτων συγκείμενον ὕφος, [τὸ καταπέτασμα, ] ὡς ἔνδον εὑρήσων τὸ κάλλος τὸ ἀληθινόν, μυσάξεται, εὖ οἶδʼ ἐγώ. οὐ γὰρ τὴν εἰκόνα τοῦ θεοῦ κατοικοῦσαν ἔνδον εὑρήσει τὴν ἀξιόλογον, πόρνη δὲ ἀντʼ αὐτῆς καὶ μοιχαλὶς τῆς ψυχῆς κατείληφε τὸ ἄδυτον, τό τε ἀληθινὸν θηρίον ἐλεγχθήσεται ψιμυθίῳ πίθηκος ἐντετριμμένος, καὶ ὁ παλίμβολος ὄφις ἐκεῖνος διαβιβρώσκων τὸ νοερὸν τῆς ἀνθρώπου διὰ τῆς φιλοδοξίας χηραμὸν ἔχει τὴν ψυχήν· πάντα φαρμάκων ὀλεθρίων ἐμπλήσας καὶ τὸν ἑαυτοῦ τῆς πλάνης ἐνερευξάμενος ἰὸν μετεσκεύασεν τὰς γυναῖκας εἰς πόρνας ὁ προαγωγὸς οὗτος δράκων (οὐ γὰρ γυναικός, ἀλλʼ ἑταίρας τὸ φιλόκοσμον)· αἳ τῆς παρὰ μὲν τοῖς ἀνδράσιν οἰκουρίας ὀλίγα φροντίζουσιν, λύσασαι δὲ τἀνδρὸς τὸ βαλλάντιον ἐκτρέπουσι τὰς χορηγίας εἰς ἐπιθυμίας, ὡς πολλοὺς ἔχοιεν τοῦ καλαὶ δοκεῖν εἶναι μάρτυρας, καὶ τὴν πᾶσαν ἡμέραν κομμωτικῇ","t":"a beast rolling about. Such, it seems to me, are the women who wear gold, practicing the curling of their locks, rubbing ointments on their cheeks, painting their eyes, dyeing their hair, and contriving the rest of their effeminacy: adorning the fleshly enclosure, truly Egyptian-like, to attract superstitious lovers. But if one draws back the curtain of the temple, I mean the headdress, the dye, the clothing, the gold, the rouge, the cosmetics, that is, the web woven of them [the curtain], expecting to find true beauty within, he will be disgusted, I know well. For he will not find dwelling within the image of God, which is worthy of regard; instead a harlot and adulteress has occupied the inner shrine of the soul, and the true beast will be exposed, an ape smeared with white lead; and that deceitful serpent, eating through the intellectual part of the human being by vainglory, has the soul as its hole. Filling everything with deadly poisons and belching out the venom of its own error, this procurer, the dragon, has changed women into harlots (for love of finery belongs not to a wife but to a courtesan). They care little for keeping house with their husbands, but loosening their husband's purse they turn his means to their desires, so that they may have many witnesses to their seeming beautiful; and all day long, sitting by the dressing table,"},"clement-paedagogus/3.2.6":{"o":"προσκαθεζόμεναι ἀργυρωνήτοις σχολάζουσιν ἀνδραπόδοις. καθάπερ οὖν ὄψον πονηρὸν ἡδύνουσι τὴν σάρκα καὶ τὴν μὲν ἡμέραν κομμωτικῇ προστετήκασι θαλαμευόμεναι, μὴ ἐλεγχθῶσιν ξανθιζόμεναι, ἑσπέρας δὲ καθάπερ ἐκ φωλεοῦ πρὸς τὸν λύχνον τὸ νόθον τοῦτο προσέρπει κάλλος· συνεργεῖ γὰρ καὶ ἡ μέθη καὶ τὸ ἀμυδρὸν τοῦ φωτὸς πρὸς τὴν ἐπίθεσιν αὐτῶν. καὶ τὴν μὲν ξανθίζουσαν τοὺς πλοκάμους ὁ κωμικὸς Μένανδρος εἴργει τῆς οἰκίας· νῦν δʼ ἕρπε ἀπʼ οἴκων τῶνδε· τὴν γυναῖκα γὰρ τὴν σώφρονα οὐ δεῖ τὰς τρίχας ξανθὰς ποιεῖν, ἀλλʼ οὐδὲ τὰς παρειὰς φυκοῦν οὐδὲ τοὺς ὀφθαλμοὺς ὑπογράφεσθαι. λελήθασι δὲ σφᾶς αἱ κακοδαίμονες τὸ οἰκεῖον ἀπολλύουσαι κάλλος τοῦ ὀθνείου τῇ ἐπεισαγωγῇ· ἅμα γοῦν ἡμέρᾳ σπαρασσόμεναι καὶ ἀποτριβόμεναι καὶ φυράμασί τισι καταπλαττόμεναι ψήχουσι μὲν τὸν χρῶτα, θρύπτουσι δὲ τὴν σάρκα τοῖς φαρμάκοις καὶ τῇ περιεργίᾳ τῶν ῥυμμάτων τὸ οἰκεῖον μαραίνουσιν ἄνθος. διὰ τοῦτό τοι ὠχραὶ μὲν ἐκ καταπλασμάτων καταφαίνονται, εὐάλωτοι δὲ ὑπὸ νόσων γίνονται τακερὰν ἤδη τὴν σάρκα φαρμάκοις τὴν ἐσκιαγραφημένην ἔχουσαι, τῶν ἀνθρώπων τὸν δημιουργὸν ἀτιμάζουσαι, ὡς οὐ κατʼ ἀξίαν δεδωρημένον τὸ κάλλος.","t":"they spend their time with slaves bought with money. Like bad cooks seasoning a dish, they season the flesh; they waste the day at the dressing table, shut up in their rooms, lest they be caught dyeing their hair; and in the evening this counterfeit beauty creeps out, as from a den, into the lamplight; for drunkenness and the dim light help their scheme. The comic poet Menander drives the woman who dyes her hair blond out of the house: “Now creep out of this house; for a self-controlled wife should not make her hair blond,” nor rouge her cheeks, nor paint her eyes. The wretched women do not see that they destroy their own beauty by bringing in a foreign one. From daybreak they are torn, rubbed, and plastered with some concoctions; they chafe their skin, soften their flesh with drugs, and wither their natural bloom with elaborate washes. So they appear pale from plasters and are easily caught by diseases, having their flesh, painted with drugs, already wasted, dishonoring the Creator of human beings, as though he had not given them beauty as it deserved."},"clement-paedagogus/3.2.7":{"o":"εἰκότως ἀργαὶ πρὸς οἰκουρίας γίνονται, καθάπερ ἐζωγραφημέναι, καθεζόμεναι εἰς θέαν, οὐκ εἰς οἰκουρίαν γεγενημέναι. διὰ τοῦτό τοι ἡ παρὰ τῷ κωμικῷ ἐπιλογιστικὴ γυνὴ λέγει· τί δʼ ἂν γυναῖκες φρόνιμον ἐργασαίμεθα ἢ λαμπρόν, αἳ καθήμεθʼ ἐξανθισμέναι, τῶν ἐλευθέρων γυναικῶν λυμαινόμεναι τὸν χαρακτῆρα, οἴκων ἀνατροπὰς καὶ γάμων ἐκτροπὰς καὶ παίδων ὑποβολὰς περιποιούμεναι. τοῦτο αὐτὸ γάρ τοι καὶ Ἀντιφάνης ὁ κωμικὸς ἐν Μαλθακῇ τὸ ἑταιρικὸν τῶν γυναικῶν ἐπισκώπτει τὰ κοινὰ πάσαις ῥήματα εἰς τὴν κατατριβὴν ἐξηυρημένα λέγων ἔρχεται, μετέρχεται αὖ, προσέρχεται αὖ, μετέρχεται, ἥκει, πάρεστι, ῥύπτεται, προσέρχεται, σμῆται, κτενίζεται, ἐμβέβηκε, τρίβεται, λοῦται, σκοπεῖται, στέλλεται, μυρίζεται, κοσμεῖται, ἀλείφεται· † ἂν δʼ ἔχοι τι, ἀπάγχεται.","t":"Naturally they become idle for housekeeping, sitting like painted pictures, made to be looked at, not for keeping house. That is why the thoughtful woman in the comic poet says: “What wise or splendid thing could we women do, who sit about all made up,” corrupting the character of free women, bringing about the overthrow of households, the ruin of marriages, and the substitution of children. Antiphanes the comic poet, in The Soft Woman, mocks this courtesan-like behavior of women, using words common to them all, invented for wasting time: “She comes, she goes again, she comes up again, she goes, she arrives, she is here, she washes, she comes up, she is soaped, she is combed, she steps out, she is rubbed, she bathes, she looks at herself, she is dressed, she is perfumed, she is adorned, she is anointed; † and if she has anything, she hangs herself.”"},"clement-paedagogus/3.2.8":{"o":"τρὶς γάρ, οὐχ ἅπαξ ἀπολωλέναι δίκαιαι κροκοδείλων ἀποπάτοις χρώμεναι καὶ σηπεδόνων ἀφροῖς ἐγχριόμεναι, καὶ ταῖς ὀφρύσι τὴν ἀσβόλην ἀναματτόμεναι καὶ ψιμυθίῳ τὰς παρειὰς ἐντριβόμεναι. αἱ τοίνυν καὶ τοῖς ἐθνικοῖς προσκορεῖς ποιηταῖς διὰ τὸν τρόπον πῶς οὐκ ἂν ἀπόβλητοι τῇ ἀληθείᾳ γένοιντο; ἕτερος γοῦν κωμικὸς ἐλέγχων αὐτὰς Ἄλεξις· καὶ γὰρ καὶ τούτου παραθήσομαι τὴν λέξιν δυσωποῦσαν τῷ περιέργῳ τῆς ἑρμηνείας τὸ ἀδιάτρεπτον τῆς ἀναισχυντίας· οὐ γὰρ εἰς τοσοῦτον περίεργος ἦν· ἐγὼ δὲ αἰσχύνομαι κωμῳδουμένης ἐς τοσοῦτον τῆς γυναικωνίτιδος, ἣ »βοηθὸς« γενομένη εἶτα μέντοι προσαπολλύει καὶ τὸν ἄνδρα. πρῶτα μὲν γὰρ ἐς τὸ κέρδος καὶ τὸ συλᾶν τοὺς πέλας πάντα τὰ ἄλλα [ἔργα] αὐταῖς πάρεργα γίγνεται. τυγχάνει μικρά τις οὖσα· φελλὸς ἐν ταῖς βαυκίσιν ἐγκεκάττυται. μακρά τις· διάβαθρον λεπτὸν φορεῖ τήν τε κεφαλὴν ἐπὶ τὸν ὦμον καταβαλοῦσα ἐξέρχεται· τοῦτο τοῦ μήκους ἀφεῖλεν. οὐκ ἔχει τις ἰσχία· ὑπενέδυσʼ ἐρραμμένα αὐτήν, ὥστε τὴν εὐπυγίαν ἀναβοᾶν τοὺς εἰσιδόντας. κοιλίαν ἁδρὰν ἔχει· τιτθίʼ ἔστʼ αὐταῖσι τούτων ὧν ἔχουσ(ιν) οἱ κωμικοί· ὀρθὰ προσθεῖσαι τοιαῦτα τοὐνδυτὸν τῆς κοιλίας ὡσπερεὶ κοντοῖσι τούτοις εἰς τὸ πρόσθ(εν) ἀπήγαγον. τὰς ὀφρῦς πυρρὰς ἔχει τις· ζωγραφοῦσιν ἀσβόλῳ. συμβέβηκ(εν) εἶναι μέλαιναν· κατέπλασε ψιμυθίῳ· λευκόχρως λίαν τις ἐστίν· παιδέρωτʼ ἐντρίβεται. καλὸν ἔχει τοῦ σώματός τι· τοῦτο γυμνὸν δεικνύει. εὐφυεῖς ὀδόντας ἔσχεν· ἐξ ἀνάγκης δεῖ γελᾶν, ἵνα θεωρῶσ(ιν) οἱ παρόντες τὸ στόμα ὡς κομψὸν φορεῖ. ἂν δὲ μὴ χαίρῃ γελῶσα, διατελεῖ τὴν ἡμέραν ξυλήφιον μυρρίνης ἔχουσα λεπτὸν ὀρθὸν ἐν τοῖς χείλεσιν, ὥστε τῷ χρόνῳ σεσηρένʼ, ἄν τε βούλητʼ ἄν τε μή.","t":"For they deserve to perish three times, not once, those who use crocodiles' dung and anoint themselves with the froth of rotting matter, smear soot on their eyebrows and rub white lead on their cheeks. If even the pagan poets are disgusted with them for their conduct, how could they not be rejected by the truth? Another comic poet, Alexis, exposes them; I will set out his words too, which shame the unabashed shamelessness by the elaborateness of the description (for he was not himself so elaborate). I am ashamed that the women's quarters are ridiculed so much in comedy, the woman who, having become a “helper,” then ruins her husband too. “First, for gain and for plundering their neighbors, everything else becomes secondary to them. One happens to be short: cork is stitched into her shoes. One is tall: she wears a thin sole, and goes out with her head leaning on her shoulder; that takes something off her height. One has no hips: she puts sewn padding under her dress, so that those who see her cry out at her fine figure. One has a big belly: they have breasts like the comic actors'; setting them upright, they draw the front of the dress away from the belly as if with poles. One has red eyebrows: they paint them with soot. One happens to be dark: she plasters herself with white lead. One is too fair: she rubs on rouge. One has a beautiful part of the body: she shows it bare. One has fine teeth: she must laugh, so that those present may see what a pretty mouth she has. And if she does not enjoy laughing, she spends the day with a thin stick of myrtle standing upright between her lips, so that in time she grins, whether she wants to or not.”"},"clement-paedagogus/3.2.9":{"o":"Ταῦτα ὑμῖν εἰς τὴν ἀποτροπὴν τῆς φιλοκόσμου κακομηχανίας ἐκ σοφίας κοσμικῆς παρατίθεμαι, παμμάχως σῴζειν ἐθελήσαντος ἡμᾶς τοῦ λόγου, μετὰ μικρὸν δὲ καὶ ταῖς θείαις ἐπιστύψω γραφαῖς. φιλεῖ δέ πως τὸ μὴ λανθάνον διʼ αἰσχύνην τῶν ἐλέγχων ἀφίστασθαι τῶν ἁμαρτημάτων. ὡς δὲ ἡ καταπεπλασμένη χεὶρ καὶ ὁ περιαληλιμμένος ὀφθαλμὸς ὑπόνοιαν τοῦ νοσοῦντος ἐκ τῆς ὄψεως ἐνδείκνυται, οὕτως τὰ ἐντρίμματα καὶ αἱ βαφαὶ νοσοῦσαν ἐν βάθει τὴν ψυχὴν αἰνίττονται. ἡμῖν δὲ παριέναι »ποταμὸν ἀλλότριον« ὁ θεῖος παραινεῖ παιδαγωγός, τὴν ἀλλοτρίαν γυναῖκα, τὴν μάχλον, ποταμὸν ἀλλότριον ἀλληγορῶν, πᾶσιν ἐπιρρέουσαν, πᾶσι διʼ ἀσέλγειαν πορνικὴν εἰς τρυφὴν ἐκχεομένην· »ἀπὸ ὕδατος ἀλλοτρίου ἀπόσχου«, φησίν, »καὶ ἀπὸ πηγῆς ἀλλοτρίας μὴ πίῃς«, τὸ ῥεῦμα τῆς ἡδυπαθείας φυλάξασθαι παραινῶν, »ἵνα πολὺν ζήσωμεν χρόνον, προστεθῇ δὲ ἡμῖν ἔτη ζωῆς«, εἴτε ἀλλοτρίαν ἡδονὴν μὴ θηρωμένοις εἴτε καὶ τὰς αἱρέσεις ἐκτρεπομένοις.","t":"I set these things before you from worldly wisdom to turn you from the mischievous contrivance of love of finery, since the Word wishes to save us by every means; a little later I will also apply the astringent of the divine Scriptures. What is not hidden tends somehow to keep away from sins out of shame at being exposed. As a bandaged hand and an eye smeared with ointment suggest to the sight that the person is ill, so cosmetics and dyes hint at a soul sick in its depths. The divine Instructor advises us to pass by “a strange river,” speaking figuratively of the strange woman, the lewd one, as a strange river, flowing to all, pouring out to all in harlot's licentiousness for luxury: “Keep away from strange water,” he says, “and do not drink from a strange spring,” advising us to guard against the stream of voluptuousness, “that we may live a long time, and years of life be added to us,” whether by not hunting after strange pleasure or by turning away from heresies."},"clement-paedagogus/3.3.15":{"o":"Εἰς τοσοῦτον δὲ ἄρα ἐλήλακεν ἡ χλιδὴ ὡς μὴ τὸ θῆλυ μόνον νοσεῖν περὶ τὴν κενοσπουδίαν ταύτην, ἀλλὰ καὶ τοὺς ἄνδρας ζηλοῦν τὴν νόσον. μὴ γὰρ καθαρεύοντες καλλωπισμοῦ οὐχ ὑγιαίνουσιν, πρὸς δὲ τὸ μαλθακώτερον ἀποκλίναντες γυναικίζονται, κουρὰς μὲν ἀγεννεῖς καὶ πορνικὰς ἀποκειρόμενοι, χλανίσι δὲ δὴ φαναῖσι περιπεπεμμένοι καὶ μαστίχην τρώγοντες, ὄζοντες μύρου. τί ἄν τις φαίη τούτους ἰδών; ἀτεχνῶς καθάπερ μετωποσκόπος ἐκ τοῦ σχήματος αὐτοὺς καταμαντεύεται μοιχούς τε καὶ ἀνδρογύνους, ἀμφοτέραν ἀφροδίτην θηρωμένους, μισότριχας, ἄτριχας, τὸ ἄνθος τὸ ἀνδρικὸν μυσαττομένους, τὰς κόμας δέ, ὥσπερ αἱ γυναῖκες, κοσμουμένους. »ἐπʼ οὐχ ὁσίοις δὲ τόλμαις ζῶντες« οἱ παλίμβολοι ῥέζουσιν ἀτάσθαλα καὶ κακὰ ἔργα, φησὶν ἡ Σίβυλλα. διὰ τούτους γοῦν πλήρεις αἱ πόλεις πιττούντων, ξυρούντων, παρατιλλόντων τοὺς θηλυδρίας τούτους· ἐργαστήρια δὲ κατεσκεύασται καὶ ἀνέῳκται πάντῃ καὶ τεχνῖται τῆς ἑταιρικῆς ταύτης πορνείας συχνὸν ἐμπολῶσιν ἀργύριον ἐμφανῶς· οἷς σφᾶς καταπιττοῦσι καὶ τὰς τρίχας ἀνασπῶσι πάντα τρόπον παρέχουσιν, οὐδὲν αἰσχυνόμενοι τοὺς ὁρῶντας οὐδὲ τοὺς παριόντας, ἀλλʼ οὐδὲ ἑαυτοὺς ἄνδρας ὄντας· τοιοῦτοι γὰρ οἱ τῶν ἀγεννεστέρων ζηλωταὶ παθῶν, ἅπαν τὸ","t":"Luxury has gone so far that not only women are sick with this vain zeal, but men too emulate the disease. Not being free of adornment, they are not healthy, but turning to what is softer they become womanish, cutting their hair in ignoble and whorish styles, wrapped in fine, transparent cloaks, chewing mastic, smelling of perfume. What would one say on seeing them? Like a reader of faces, he would divine from their appearance that they are adulterers and effeminate, hunting both kinds of sexual love, hair-haters, hairless, loathing the bloom of manhood, and arranging their locks like women. “Living in unholy daring,” these shape-changers “do reckless and evil deeds,” says the Sibyl. Because of them the cities are full of those who apply pitch, shave, and pluck these effeminates; shops have been fitted out and opened everywhere, and the craftsmen of this courtesan-like harlotry openly earn a great deal of money. They offer themselves in every way to those who smear them with pitch and pull out their hair, not at all ashamed before those who look on or pass by, nor of themselves, though they are men. Such are the emulators of the more ignoble passions, having their whole"},"clement-paedagogus/3.3.16":{"o":"σῶμα τοῖς βιαίοις τῆς πίττης ὁλκοῖς λελειουργημένοι. μέλει δὲ οὐδʼ ὁπωστιοῦν περαιτέρω τῆς τοιαύτης προβαίνειν ἀναισχυντίας. εἰ γὰρ μηδὲν ἄπρακτον αὐτοῖς ὑπολείπεται, οὐδὲ ἐμοὶ ἄρρητον. ἕνα τινὰ τούτων τῶν ἀγεννῶν παιδαγωγικῶς ἐπιπλήττων ὁ Διογένης ὁπηνίκα ἐπιπράσκετο, ἀνδρείως σφόδρα »ἧκε« εἶπεν, »μειράκιον, ἄνδρα ὤνησαι σαυτῷ«, ἀμφιβόλῳ λόγῳ τὸ πορνικὸν ἐκείνου σωφρονίζων. τὸ γὰρ ἄνδρας ὄντας ξύρεσθαι καὶ λεαίνεσθαι πῶς οὐκ ἀγεννές; βαφὰς δέ τινας τριχῶν καὶ χρίσματα πολιῶν καὶ ξανθίσματα, ἀνδρογύνων ἐξωλῶν ἐπιτηδεύματα, καὶ τοὺς διακτενισμοὺς αὐτῶν τοὺς θηλυδριώδεις μεθετέον. ἡγοῦνται γὰρ καθάπερ ὄφις τῆς κεφαλῆς ἀπεκδύσασθαι τὸ γῆρας μεταγράφοντες ἑαυτοὺς καὶ νεοποιοῦντες· εἰ καὶ σοφίσονται τὰς τρίχας, ἀλλʼ οὐ τὰς ῥυτίδας διαφεύξονται, ἀλλʼ οὐ λήσονται τὸν θάνατον σοφιζόμενοι τὸν χρόνον. οὐ γὰρ δεινόν, οὐ δεινὸν γέροντα δοκεῖν τὸ εἶναι λαθεῖν μὴ δυνάμενον. ὅσῳ γοῦν ὁ ἄνθρωπος σπεύδει πρὸς τέλος, τοσούτῳ τιμιώτερος πρὸς ἀλήθειαν, μόνον ἔχων αὑτοῦ πρεσβύτερον τὸν θεόν, ἐπεὶ κἀκεῖνος ἀίδιος γέρων ὁ τῶν ὄντων πρεσβύτερος· »παλαιὸν ἡμερῶν« κέκληκεν αὐτὸν ἡ προφητεία, »καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν«, ὁ προφήτης λέγει.","t":"body smoothed by the violent pulling of the pitch. I have no care at all to go further into such shamelessness; for if nothing is left undone by them, neither is anything left unsaid by me. When Diogenes was being sold, rebuking one of these ignoble men in the manner of an instructor, he said very manfully: “Come, young man, buy yourself a man,” correcting his harlotry with an ambiguous saying. For how is it not ignoble for men to shave and smooth themselves? Dyes for the hair, ointments for gray hair, and blondings, the practices of ruined effeminates, and their womanish combing must be given up. For they think that, like a snake, they can strip old age from their heads, repainting and renewing themselves. Even if they trick their hair, they will not escape their wrinkles, nor will they cheat death by cheating time. It is not dreadful, not dreadful, to seem old when one cannot escape being old. The nearer a man hastens to his end, the more venerable he is in truth, having only God older than himself; since he too is the eternal Elder, older than all that exists. Prophecy has called him “the Ancient of Days,” “and the hair of his head like pure wool,” the prophet says."},"clement-paedagogus/3.3.17":{"o":"οὐδεὶς δὲ ἄλλος, φησὶν ὁ κύριος, »δύναται ποιῆσαι τρίχα λευκὴν ἢ μέλαιναν«. πῶς οὖν ἀντιδημιουργοῦσι τῷ θεῷ, μᾶλλον δὲ ἀντικεῖσθαι βιάζονται οἱ ἄθεοι τὴν ὑπʼ αὐτοῦ πεπολιωμένην παραχαράττοντες τρίχα; »στέφανος δὲ γερόντων πολυπειρία«, φησὶν ἡ γραφή, καὶ τοῦ προσώπου αὐτῶν ἡ πολιὰ ἄνθος πολυπειρίας· οἳ δὲ τὸ πρεσβεῖον τῆς ἡλικίας, τὸν πολιέα, καταισχύνουσιν. οὐκ ἔστιν δέ, οὐκ ἔστιν ἀληθινὴν ἐνδεικνύναι τὴν ψυχὴν τὸν κίβδηλον ἔχοντα κεφαλήν. »ὑμεῖς δὲ οὐχ οὕτως«, φησίν, »ἐμάθετε τὸν Χριστόν, εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον«, οὐ τὸν πολιόν, ἀλλὰ »τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης· ἀνανεοῦσθαι δέ«, μὴ βαφαῖς καὶ καλλωπίσμασιν, ἀλλὰ »τῷ πνεύματι τοῦ νοὸς ὑμῶν καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.« ἄνδρα δὲ ὄντα κτενίζεσθαι καὶ ἀποκείρεσθαι ξυρῷ πρὸς εὐπρέπειαν καὶ πρὸς τὸ ἔσοπτρον διατιθέμενον τὰς τρίχας ξύρεσθαί τε καὶ ἀποτίλλεσθαι καὶ λεαίνεσθαι τὰς γένυς πῶς οὐ γυναικεῖον; καὶ εἰ μή τις αὐτοὺς γυμνοὺς ἴδοι, κἂν γυναῖκας ὑπολάβοι. εἰ γὰρ μὴ χρυσοφορεῖν καὶ αὐτοῖς ἐφεῖται, ἀλλʼ οὖν γε διὰ τὴν θηλυδριώδη ἐπιθυμίαν ἱμάντας καὶ λώματα χρυσίου περιπτύξαντες πετάλοις ἤ τινα σφαιρικὰ τῆς αὐτῆς ὕλης ποιησάμενοι σχήματα σφυρῶν ἀπαρτῶνται","t":"No one else, says the Lord, “can make a hair white or black.” How, then, do these godless people set themselves up as rival creators to God, or rather force themselves into opposition to him, by counterfeiting the hair he has made gray? “The crown of old men is much experience,” says Scripture, and the gray hair of their face is the flower of much experience; but they shame the privilege of age, gray hair. It is not possible, it is not, for one with a counterfeit head to show a true soul. “But you did not so learn Christ,” it says, “if indeed you heard him and were taught in him, as the truth is in Jesus, to put off, according to your former way of life, the old man,” not the gray-haired one, but the one “corrupted according to the desires of deceit, and to be renewed,” not with dyes and adornments, but “in the spirit of your mind, and to put on the new man, created according to God in righteousness and holiness of truth.” For one who is a man to comb himself and cut his hair with a razor for appearance, arranging his hair before the mirror, and to shave, pluck, and smooth his cheeks, how is it not womanish? If one did not see them naked, he would take them for women. Even though they are not permitted to wear gold, out of womanish desire they wrap straps and cords with gold leaf, or make ball-shaped ornaments of the same material, and hang them from their ankles"},"clement-paedagogus/3.3.18":{"o":"καὶ τραχήλων ἀπαιωροῦσι. σόφισμα τοῦτο κατεαγότων ἀνθρώπων εἰς τὴν γυναικωνῖτιν κατασυρομένων, ἀμφιβίων καὶ λάγνων θηρίων· πορνικὸς τῆς ἐνέδρας ὁ τρόπος καὶ ἄθεος οὗτος. ὁ γὰρ θεὸς τὴν μὲν γυναῖκα λείαν ἠθέλησεν εἶναι, αὐτοφυεῖ τῇ κόμῃ μόνῃ ὥσπερ ἵππον τῇ χαίτῃ γαυρουμένην, τὸν δὲ ἄνδρα καθάπερ τοὺς λέοντας γενείοις κοσμήσας καὶ τοῖς λασίοις ἤνδρωσε στήθεσι· δεῖγμα τοῦτο ἀλκῆς καὶ ἀρχῆς. ταύτῃ καὶ τοὺς ἀλεκτρυόνας τοὺς ὑπερμαχοῦντας τῶν ὀρνίθων καθάπερ κόρυσι τοῖς κόλλεσιν ἐκαλλώπισεν. καὶ οὕτως περὶ πολλοῦ τὰς τρίχας ταύτας ὁ θεὸς ἡγεῖται ὥστε ἅμα φρονήσει κελεύειν παραγίνεσθαι αὐτὰς τοῖς ἀνδράσι, καὶ δὴ ἀγασθεὶς τῇ σεμνότητι τὸ βλοσυρὸν τοῦ θεάματος γεραρᾷ τετίμηκεν πολιᾷ.","t":"and dangle them from their necks. This is a device of broken men dragged down into the women's quarters, amphibious and lustful beasts; this manner of ambush is whorish and godless. For God willed the woman to be smooth, priding herself on her natural hair alone, as the horse on its mane; but the man he adorned with a beard, like lions, and made manly with a hairy chest, a sign of strength and rule. So too he adorned cocks, which fight for the hens, with combs like helmets. God values this hair so highly that he orders it to come to men together with wisdom; and, admiring its dignity, he has honored the stern look with venerable gray hair."},"clement-paedagogus/3.3.19":{"o":"φρόνησις δὲ καὶ ἀκριβεῖς λογισμοὶ πολιοὶ συνέσει συνακμάζουσι τῷ χρόνῳ, καὶ τὸ γῆρας ἐνισχύουσι τῷ τόνῳ τῆς πολυπειρίας, ἄνθος ἀξιέραστον φρονήσεως σεμνῆς εἰς πίστιν εὔλογον προτείνοντες τὴν πολιάν. τοῦτο οὖν τοῦ ἀνδρὸς τὸ σύνθημα, τὸ γένειον, διʼ οὗ καταφαίνεται [ὁ] ἀνήρ, πρεσβύτερόν ἐστι τῆς Εὔας καὶ σύμβολον τῆς κρείττονος φύσεως· τούτῳ πρέπειν ἐδικαίωσε τὸ λάσιον ὁ θεός, καὶ διέσπειρεν παρὰ πᾶν τὸ σῶμα τοῦ ἀνδρὸς τὰς τρίχας, τὸ δὲ ὅσον λεῖον αὐτοῦ καὶ μαλθακὸν ἀφείλετο τῆς πλευρᾶς εἰς ὑποδοχὴν σπέρματος εὐαφῆ τὴν Εὔαν δημιουργήσας γυναῖκα βοηθὸν οὖσαν γενέσεως καὶ οἰκουρίας. ὃ δὲ (προήκατο γὰρ τὸ λεῖον) ἔμεινέν τε ἀνὴρ καὶ τὸν ἄνδρα δεικνύει· καὶ τὸ δρᾶν αὐτῷ συγκεχώρηται, ὡς ἐκείνῃ τὸ πάσχειν. ξηρότερα γὰρ φύσει καὶ θερμότερα τὰ δασέα τῶν ψιλῶν ἐστιν. διὸ καὶ τὰ ἄρρενα τῶν θηλειῶν καὶ τὰ ἔνορχα τῶν ἐκτομιῶν καὶ τὰ τέλεια τῶν ἀτελῶν δασύτερά τέ ἐστι καὶ θερμότερα. τὸ οὖν τῆς ἀνδρώδους φύσεως σύμβολον, τὸ λάσιον, παρανομεῖν ἀνόσιον· τὸ δὲ καλλώπισμα τῆς λειάνσεως, θερμαίνομαι γὰρ ὑπὸ τοῦ λόγου, εἰ μὲν ἐπὶ τοὺς ἄνδρας, θηλυδρίου, εἰ δὲ ἐπὶ τὰς γυναῖκας, μοιχοῦ· ἄμφω δὲ ὅτι μάλιστα πορρωτάτω τῆς ἡμετέρας ἐκτοπιστέον πολιτείας.","t":"Wisdom and exact reasonings, gray with understanding, come to their prime with time, and strengthen old age with the vigor of much experience, holding out gray hair, a lovely flower of dignified wisdom, as a reasonable pledge of trust. This sign of the man, then, the beard, by which the man is seen, is older than Eve and a symbol of the stronger nature. God judged hairiness fitting for him and scattered hair over the whole of the man's body; and whatever was smooth and soft in him he took away from his side, making Eve a woman soft to the touch for receiving seed, a helper in generation and housekeeping. And he (for he had given up the smoothness) remained a man and shows himself a man; and to him it is granted to act, as to her to receive. For hairy things are by nature drier and warmer than smooth ones; so males are hairier and warmer than females, the uncastrated than eunuchs, and the full-grown than the immature. To transgress against the symbol of manly nature, then, the hair, is unholy; and the adornment of smoothing, for I grow warm with the argument, if it is aimed at men, is the mark of an effeminate; if at women, of an adulterer; both must be banished as far as possible from our commonwealth."},"clement-paedagogus/3.3.20":{"o":"»ἀλλὰ καὶ αἱ τρίχες τῆς κεφαλῆς ὑμῶν πᾶσαι ἠριθμημέναι«, φησὶν ὁ κύριος· ἠρίθμηνται δὲ καὶ αἱ ἐπὶ τῷ γενείῳ καὶ μὴν καὶ αἱ παρʼ ὅλον τὸ σῶμα. οὐδʼ ὁπωστιοῦν ἐκτιλτέον παρὰ τὴν προαίρεσιν τοῦ θεοῦ τὴν ἐγκατηριθμημένην τῷ αὐτοῦ θελήματι· »εἰ μή τι οὐκ ἐπιγιγνώσκετε ἑαυτούς«, φησὶν ὁ ἀπόστολος, »ὅτι Χριστὸς Ἰησοῦς ἐν ὑμῖν«, ὃν εἰ ἐνοικοῦντα ᾔδειμεν, οὐκ οἶδʼ ὅπως ἂν αὐτὸν λωβᾶσθαι τετολμήκειμεν. τὸ δὲ καὶ πιττοῦσθαι (ὀκνῶ καὶ λέγειν τὴν περὶ τοὔργον ἀσχημοσύνην) ἀπεστραμμένους καὶ κεκυφότας καὶ τῆς φύσεως τὰ ἀπόρρητα εἰς τὸ συμφανὲς ἀπογυμνοῦντας, ἐξορχουμένους καὶ λορδουμένους, ἀπερυθριῶσι σχήμασιν οὐκ ἀπερυθριῶντας αὑτούς, ἐν αὐτῇ νεολαίᾳ καὶ γυμνασίῳ μέσῳ, ἔνθα ἀρετὴ ἀνδρῶν ἐξετάζεται, ἀσχημονοῦντας, τὸ παρὰ φύσιν τοῦτο διώκοντας ἐπιτήδευμα, πῶς οὐχὶ τῆς ἐσχάτης ἀσελγείας ἐστίν; οἱ γὰρ ἐν τῷ φανερῷ τοιαῦτα διαπραττόμενοι σχολῇ γʼ ἂν αἰδεσθεῖεν οἴκοι τινάς. καταμαρτυρεῖ δὲ αὐτῶν ἡ ἐν τῷ δημοσίῳ ἀναισχυντία τὴν τῷ ἀφανεῖ ἐπʼ ἐξουσίας ἀκολασίαν· ὁ γὰρ ὑπὸ τὰς αὐγὰς τὸν ἄνδρα ἀρνούμενος πρόδηλός ἐστι νύκτωρ ἐλεγχόμενος γυνή. »οὐκ ἔσται δέ«, εἶπεν ὁ λόγος διὰ Μωυσέως, »ἀπὸ θυγατέρων Ἰσραὴλ πόρνη, καὶ οὐκ ἔσται ὁ πορνεύων ἀπὸ υἱῶν Ἰσραήλ.« ἀλλʼ ὠφελεῖ, φησίν, ἡ πίττα. ἀλλὰ διαβάλλει, φημί· οὐκ ἂν δὲ ἠθέλησέ τις εὖ φρονῶν πόρνος εἶναι δοκεῖν, μὴ νοσῶν, καὶ διαβάλλειν ἐπιτηδεύειν τὴν καλὴν εἰκόνα οὐκ ἂν ἑκὼν βουληθείη τις. εἰ γὰρ »τοὺς κατὰ πρόθεσιν κλητούς, οὓς προέγνω ὁ θεός, συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ« [διʼ οὕς] κατὰ τὸν μακάριον ἀπόστολον »ὥρισεν εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς«, πῶς οὐκ ἄθεοι τὸ σύμμορφον τοῦ κυρίου λωβώμενοι σῶμα;","t":"“But even the hairs of your head are all numbered,” says the Lord; so are those on the chin, and indeed those on the whole body. None at all must be plucked out against the purpose of God, numbered by his will. “Unless you do not recognize yourselves,” says the apostle, “that Christ Jesus is in you”; if we knew he dwelt in us, I do not know how we would have dared to outrage him. And the application of pitch (I hesitate to name the indecency of the act), turned around and bent over, stripping the private parts of nature into full view, dancing and arching the back in shameless postures without being ashamed of themselves, behaving indecently in the very midst of the youth and the gymnasium, where men's virtue is tested, pursuing this unnatural practice: how is this not the height of licentiousness? Those who do such things in public would hardly respect anyone at home. Their shamelessness in public bears witness to their licentiousness in private when they have license; for the one who denies his manhood in the daylight is plainly proved a woman by night. “There shall not be a harlot among the daughters of Israel,” said the Word through Moses, “and there shall not be a fornicator among the sons of Israel.” “But pitch is beneficial,” one says. “But it brings slander,” I say. No one in his right mind would wish to seem a fornicator, if he is not sick with it, nor would anyone willingly practice slandering the beautiful image. For if, according to the blessed apostle, God “predestined those called according to his purpose, whom he foreknew, to be conformed to the image of his Son, so that he might be the firstborn among many brothers,” how are they not godless who mutilate the body that is conformed to the Lord?"},"clement-paedagogus/3.3.21":{"o":"ἀνδρὶ δὲ βουλομένῳ εἶναι καλῷ τὸ κάλλιστον ἐν ἀνθρώπῳ τὴν διάνοιαν κοσμητέον, ἣν καθʼ ἑκάστην ἡμέραν εὐπρεπεστέραν ἐπιδεικτέον· παρατιλτέον δὲ οὐ τὰς τρίχας, ἀλλὰ τὰς ἐπιθυμίας. ἐγὼ καὶ τῶν ἀνδραποδοκαπήλων τὰ παιδάρια ἐλεῶ εἰς ὕβριν κοσμούμενα, ἀλλʼ οὐχ ὑφʼ ἑαυτῶν λελώβηται, κελευόμενα δὲ εἰς αἰσχροκέρδειαν τὰ δύστηνα καλλωπίζεται. οἱ δὲ ἑκόντες ταῦτα αἱρούμενοι δρᾶν, ἃ κελευόμενοι θανάτου ἂν ἐτιμήσαντο, εἰ ἄνδρες ἦσαν, πῶς οὐ κατάπτυστοι; Καὶ νῦν μὲν εἰς τοσοῦτον ἀκολασίας ἐλήλακεν ὁ βίος ἐντρυφώσης ἀδικίας, καὶ τὸ λάγνον πᾶν ἐπικέχυται ταῖς πόλεσι νόμος γενόμενον· ἐπὶ τέγους ἑστᾶσι παρʼ αὐτοῖς τὴν σάρκα τὴν ἑαυτῶν εἰς ὕβριν ἡδονῆς πιπράσκουσαι γυναῖκες, καὶ παῖδες ἀρνεῖσθαι τὴν φύσιν δεδιδαγμένοι προσποιοῦνται γυναῖκες. πάντα μετακεκίνηκεν ἡ τρυφή· κατῄσχυνε τὸν ἄνθρωπον ἁβροδίαιτος περιεργία· πάντα ζητεῖ, πάντα ἐπιχειρεῖ, βιάζεται πάντα, συγχεῖ τὴν φύσιν, τὰ γυναικῶν οἱ ἄνδρες πεπόνθασιν καὶ γυναῖκες ἀνδρίζονται παρὰ φύσιν γαμούμεναί τε καὶ γαμοῦσαι γυναῖκες. πόρος δὲ οὐδεὶς ἄβατος ἀκολασίᾳ· κοινὴ δὲ αὐτοῖς ἀφροδίτη δημεύεται, συνέστιος τρυφή. ὢ τοῦ ἐλεεινοῦ θεάματος, ὢ τοῦ ἀρρήτου ἐπιτηδεύματος· τρόπαια ταῦτα τῆς πολιτικῆς ὑμῶν ἀκρασίας δείκνυται, τῶν ἔργων ὁ ἔλεγχος αἱ χαμαίτυπαι. φεῦ τῆς τοσαύτης ἀνομίας. ἀλλʼ οὐδὲ συνιᾶσιν οἱ ταλαίπωροι, ὡς τὸ ἄδηλον τῆς συνουσίας πολλὰς ἐργάζεται τραγῳδίας. παιδὶ πορνεύσαντι καὶ μαχλώσαις θυγατράσιν ἀγνοήσαντες πολλάκις μίγνυνται πατέρες, οὐ μεμνημένοι τῶν ἐκτεθέντων παιδίων, καὶ ἄνδρας δείκνυσι τοὺς γεγεννηκότας ἀκρασίας ἐξουσία.","t":"A man who wishes to be beautiful must adorn the most beautiful thing in a human being, the mind, and show it more seemly day by day; he must pluck out not hairs but desires. I pity even the boys of the slave dealers, adorned for outrage; but they have not been disfigured by themselves; the poor creatures are beautified on command, for shameful gain. But those who willingly choose to do what, if commanded, they would have preferred death to, if they were men, how are they not despicable? Now life has gone so far in licentiousness, with injustice luxuriating, that every kind of lust is poured out over the cities, having become law. Among them women stand in brothels selling their own flesh for the outrage of pleasure, and boys, taught to deny their nature, play the part of women. Luxury has turned everything upside down; voluptuous excess has disgraced humanity. It seeks everything, attempts everything, forces everything, confounds nature: men suffer what women suffer, and women act like men against nature, being married and marrying women. No passage is closed to licentiousness; sexual love is made public and common among them, luxury a housemate. O pitiable sight! O unspeakable practice! These are displayed as the trophies of your civic incontinence; the prostitutes are the proof of the deeds. Alas for such lawlessness! The wretches do not even understand that the uncertainty of intercourse produces many tragedies. Fathers, not remembering the children they exposed, often unknowingly have intercourse with a son who has become a prostitute and with daughters who have become harlots; and the license of incontinence shows the begetters to be the husbands."},"clement-paedagogus/3.3.22":{"o":"ταῦτα οἱ σοφοὶ τῶν νόμων ἐπιτρέπουσιν· ἔξεστιν αὐτοῖς ἁμαρτεῖν κατὰ νόμον, καὶ τὸ ἀπόρρητον τῆς ἡδονῆς εὐκολίαν λέγουσιν. μοιχείας ἀπηλλάχθαι νομίζουσιν οἱ μοιχεύοντες τὴν φύσιν, ἕπεται δὲ αὐτοῖς τῶν τολμημάτων τιμωρὸς ἡ δίκη· καὶ καθʼ ἑαυτῶν ἀπαραίτητον ἐπισπώμενοι συμφορὰν ὀλίγου νομίσματος ὠνοῦνται θάνατον. τούτων ἔμποροι τῶν φορτίων οἱ κακοδαίμονες πλέουσιν, ὡς σῖτον, ὡς οἶνον, πορνείαν ἀγώγιμον φέροντες. ἄλλοι δὲ ἀθλιώτεροι μακρῷ ὡς ἄρτον, ὡς ὄψον, ἀγοράζουσιν ἡδονάς, οὐδὲ ἐκεῖνο ἐν νῷ λαβόντες τὸ Μωυσέως· »οὐ βεβηλώσεις τὴν θυγατέρα σου ἐκπορνεῦσαι αὐτήν, καὶ οὐκ ἐκπορνεύσει ἡ γῆ, καὶ ἡ γῆ πλησθήσεται ἀνομίας.« ταῦτα προεφητεύετο πάλαι, ἀρίδηλος δὲ ἡ ἔκβασις· πᾶσα ἤδη πεπλήρωται γῆ καὶ πορνείας καὶ ἀνομίας.","t":"The wise men of the laws permit these things; they are allowed to sin according to law, and they call the unspeakable pleasure a convenience. Those who commit adultery against nature think they are free of adultery; but justice, the avenger of their daring deeds, follows them; and drawing on themselves an inexorable calamity, they buy death for a small coin. The wretched merchants of these cargoes sail, carrying sexual immorality as merchandise, like grain or wine. Others, far more wretched, buy pleasures like bread or meat, not taking to heart that saying of Moses: “You shall not profane your daughter by making her a prostitute, and the land shall not commit sexual immorality, and the land shall be filled with lawlessness.” This was prophesied long ago, and the outcome is plain: the whole earth is already filled with sexual immorality and lawlessness."},"clement-paedagogus/3.3.23":{"o":"Ἄγαμαι τοὺς παλαιοὺς Ῥωμαίων νομοθέτας· ἀνδρόγυνον ἐμίσησαν ἐπιτήδευσιν οὗτοι, καὶ τοῦ σώματος τὴν πρὸς τὸ θῆλυ κοινωνίαν παρὰ τὸν τῆς φύσεως νόμον ὀρύγματος κατηξίωσαν κατὰ τὸν τῆς δικαιοσύνης νόμον. οὐ γὰρ θέμις ἐκτῖλαί ποτε τὸ γένειον, τὸ κάλλος τὸ σύμφυτον, τὸ γενναῖον κάλλος πρῶτον ὑπηνήτῃ, οὗπερ χαριεστάτη ἥβη. προβαίνων δὲ ἤδη ἐπαλείφεται γανούμενος πώγωνι, ἐφʼ ὃν κατέβαινε τὸ μύρον τὸ προφητικὸν Ἀαρὼν τιμωμένου. χρὴ δὲ τὸν ὀρθῶς παιδαγωγούμενον, ἐφʼ ὃν ἡ εἰρήνη κατεσκήνωσεν, καὶ πρὸς τὰς ἑαυτοῦ τρίχας εἰρήνην ἄγειν. τί τοίνυν οὐκ ἂν ἐπιτηδεύσειαν αἱ γυναῖκες αἱ εἰς μαχλοσύνην σπεύδουσαι, τοιαῦτα τολμῶσιν ἐνοπτριζόμεναι τοῖς ἀνδράσιν; μᾶλλον δὲ οὐκ ἄνδρας, βατάλους δὲ καὶ γύννιδας καλεῖν τούτους χρή, ὧν καὶ αἱ φωναὶ τεθρυμμέναι καὶ ἡ ἐσθὴς τεθηλυμμένη ἁφῇ καὶ βαφῇ. δῆλοι δὲ οἱ τοιοῦτοι ἐλεγχόμενοι τὸν τρόπον ἔξωθεν ἀμπεχόνῃ, ὑποδέσει, σχήματι, βαδίσματι, κουρᾷ, βλέμματι· »ἀπὸ ὁράσεως γὰρ ἐπιγνωσθήσεται ἀνήρ«, ἡ γραφὴ λέγει, »καὶ ἀπὸ ἀπαντήσεως ἀνθρώπου ἐπιγνωσθήσεται ἄνθρωπος· στολισμὸς ἀνδρὸς καὶ βῆμα ποδὸς καὶ γέλως ὀδόντων ἀναγγελεῖ τὰ περὶ αὐτοῦ.«","t":"I admire the ancient Roman lawgivers: they hated effeminate practice, and they judged the giving of one's body to be used as a woman, against the law of nature, worthy of the pit, according to the law of justice. It is not right to pluck out the beard, the natural beauty, the noble beauty, “for one whose beard is first growing, whose youth is most charming.” As he advances, he is anointed, delighting in his beard, on which the prophetic ointment of Aaron came down when he was honored. The one rightly instructed, on whom peace has settled, should be at peace with his own hair too. What, then, would women eager for lewdness not practice, when they see themselves mirrored in men who dare such things? Rather, such men should not be called men but catamites and womanish, whose voices are softened and whose clothing is made feminine in touch and dye. Such men are clearly exposed in their character from outside, by their cloak, shoes, posture, walk, haircut, and look. “For a man will be known by his look,” says Scripture, “and a man will be known by meeting him; a man's attire, the step of his foot, and the laughter of his teeth tell about him.”"},"clement-paedagogus/3.3.24":{"o":"οἱ γὰρ καὶ τὰ μάλιστα πρὸς τὰς ἄλλας πεπολεμωμένοι τρίχας μόνον τὰς ἐπὶ τῇ κεφαλῇ περιέπουσι, μικροῦ δεῖν ἀναδούμενοι κεκρυφάλοις τὰς κόμας ὥσπερ αἱ γυναῖκες. λέοντες μὲν οὖν αὐχοῦσι τὸ λάσιον αὐτῶν, ἀλλʼ ἐπὶ τῆς ἀλκῆς ὁπλίζονται τῇ τριχί, κάπροι δὲ καὶ αὐτοὶ σεμνύνονται λοφιᾷ, ἀλλὰ φρίσσοντας αὐτοὺς τὴν τρίχα δεδοίκασιν κυνηγοί, εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν, ἀλλὰ καὶ τούτων ἐπλήθυνεν τὰς τρίχας ὁ φιλάνθρωπος πατὴρ εἰς σήν, ἄνθρωπε, ὑπουργίαν κεῖραι διδάξας τοὺς πόκους. καὶ τῶν ἐθνῶν οἱ Κελτοὶ καὶ οἱ Σκύθαι κομῶσιν, ἀλλʼ οὐ κομμοῦνται· ἔχει τι φοβερὸν τὸ εὔτριχον τοῦ βαρβάρου καὶ τὸ ξανθὸν αὐτοῦ πόλεμον ἀπειλεῖ· συγγενές τι τὸ χρῶμα τῷ αἵματι. μεμισήκατον ἄμφω τούτω τὼ βαρβάρω τὴν τρυφήν· μάρτυρας ἐπιδείξονται σαφεῖς τὸν Ῥῆνον ὁ Γερμανός, ὁ Σκύθης τὴν ἅμαξαν. ὀλιγωρεῖ δὲ ἔσθʼ ὅτε καὶ τῆς ἁμάξης ὁ Σκύθης (πλοῦτος εἶναι δοκεῖ τῷ βαρβάρῳ τὸ μέγεθος αὐτῆς) καὶ καταλιπὼν τὴν τρυφὴν εὐτελὴς πολιτεύεται· οἶκον αὐτάρκη καὶ τῆς ἁμάξης εὐζωνότερον, τὸν ἵππον, λαβὼν Σκύθης ἀνὴρ ἀναβὰς φέρεται οἷ βούλεται· κάμνων δὲ ἄρα λιμῷ αἰτεῖ τὸν ἵππον τροφάς, ὃ δὲ ὑπέχει τὰς φλέβας, καὶ ὃ κέκτηται μόνον, τῷ κυρίῳ τὸ αἷμα","t":"Those who are most at war with their other hair take care only of the hair on the head, all but binding their locks in hairnets like women. Lions boast of their shagginess, but they are armed by their hair for strength; boars too pride themselves on their crest, but hunters fear them when their hair bristles; wool-fleeced sheep are weighed down with fleeces, but the loving Father multiplied their hair for your service, man, teaching you to shear the fleeces. Among the nations, the Celts and Scythians wear their hair long, but do not dress it; the barbarian's thick hair has something fearsome, and its yellow color threatens war; the color is akin to blood. Both these barbarians have hated luxury; the German will show the Rhine as a clear witness, the Scythian his wagon. The Scythian sometimes even despises his wagon (its size seems wealth to the barbarian) and, leaving luxury, lives frugally: taking a house sufficient and lighter than the wagon, his horse, the Scythian mounts and is carried wherever he wishes; and when he is weary with hunger he asks his horse for food, and the horse offers its veins, and gives its master the only thing it has, its blood."},"clement-paedagogus/3.3.25":{"o":"χορηγεῖ, καὶ τῷ νομάδι ὁ ἵππος ὄχημα γίνεται καὶ τροφή. Ἀραβίων δὲ (ἄλλοι οὗτοι νομάδες) ἡ μάχιμος ἡλικία καμηλοβάται εἰσί· κυούσας οὗτοι τὰς καμήλους ἐφέζονται· αἳ δὲ νέμονται ἅμα καὶ θέουσιν ἀναλαμβάνουσαι τοὺς δεσπότας, καὶ τὸν οἶκον ἐπιφέρονται σὺν αὐτοῖς. εἰ δὲ καὶ ποτὸν ἐπιλίποι τοῖς βαρβάροις, ἀμέλγονται τοῦ γάλακτος, κενουμένης δὲ ἤδη τῆς τροφῆς, ἀλλʼ οὐδὲ τοῦ αἵματος φείδονται, ᾗ φασι λυττήσαντας τοὺς λύκους. αἳ δὲ ἄρα ἡμερώτεραι τῶν βαρβάρων οὐ μνησικακοῦσιν ἀδικούμεναι, ἀλλὰ καὶ τὴν ἔρημον διεκθέουσιν τεθαρρηκότως δεσπότας ὁμοῦ καὶ φέρουσαι καὶ τρέφουσαι. ὄλοιντο οὖν οἱ θῆρες οἱ φυλακτικοί, οἷς τὸ αἷμα ἡ τροφή· οὐδὲ γὰρ θιγεῖν αἵματος ἀνθρώποις θέμις, οἷς τὸ σῶμα οὐδὲν ἀλλʼ ἢ σάρξ ἐστιν αἵματι γεωργουμένη. μετέσχηκεν τοῦ λόγου τὸ αἷμα τὸ ἀνθρώπινον καὶ τῆς χάριτος κοινωνεῖ τῷ πνεύματι, κἂν ἀδικήσῃ τις αὐτό, οὐ λήσεται. ἔξεστιν αὐτῷ καὶ γυμνῷ τοῦ σχήματος πρὸς τὸν κύριον λαλεῖν. ἀποδέχομαι δὲ τῶν βαρβάρων τὴν λιτότητα· εὔζωνον ἀγαπήσαντες πολιτείαν οἱ βάρβαροι κατέλειψαν τὴν τρυφήν. τοιούτους ὁ κύριος ἡμᾶς καλεῖ γυμνοὺς ἀπειροκαλίας, γυμνοὺς κενοδοξίας, ἁμαρτιῶν ἀπεσπασμένους, μόνον ἐπιφερομένους τὸ ξύλον τῆς ζωῆς, μόνον ἐπέχοντας τὴν σωτηρίαν.","t":"and to the nomad the horse becomes both vehicle and food. Among the Arabs (another nomad people) those of fighting age ride camels; they mount the camels when pregnant, and the camels graze and run at the same time, carrying their masters, and they carry the house along with them. If drink fails the barbarians, they milk them, and when their food is used up they do not even spare their blood, as they say mad wolves do. And the camels, gentler than the barbarians, bear no grudge when wronged, but run boldly across the desert, at once carrying and feeding their masters. Perish, then, the wild beasts who feed on blood! It is not lawful for human beings even to touch blood, for their body is nothing but flesh cultivated by blood. Human blood has shared in the Word and has fellowship with grace through the Spirit; and if anyone wrongs it, it will not escape notice; it may speak to the Lord even when bare of form. I approve the frugality of the barbarians: loving an unencumbered way of life, the barbarians have abandoned luxury. Such the Lord calls us to be: stripped of tastelessness, stripped of vainglory, torn away from sins, carrying only the tree of life, holding only to salvation."},"clement-paedagogus/3.4.26":{"o":"Ἀλλὰ γὰρ ἐλελήθειν παραπλεύσας τῷ πνεύματι τὴν ἀκολουθίαν, ἐφʼ ἣν αὖθις παλινδρομητέον καὶ τῶν οἰκετῶν τὴν πολυκτημοσύνην ὀνειδιστέον. φεύγοντες γὰρ αὐτουργίαν καὶ αὐτοδιακονίαν ἐπὶ τοὺς θεράποντας καταφεύγουσιν, ὀψοποιῶν καὶ τραπεζοποιῶν καὶ τῶν ἐντέχνως εἰς μοίρας κατατεμνόντων τὰ κρέα τὸν πολὺν συνωνούμενοι ὄχλον. μεμέρισται δὲ αὐτοῖς ἡ θητεία πολυσχιδῶς· καὶ οἳ μὲν περὶ τὴν γαστριμαργίαν αὐτῶν πονοῦσι δαιτροί τε καὶ καρυκευταὶ καὶ οἱ τῶν πεμμάτων καὶ οἱ τῶν μελιπήκτων καὶ οἱ τῶν ῥοφημάτων συσκευασταί τε καὶ δημιουργοί, οἳ δὲ περὶ τὰς ἐσθῆτας ἀσχολοῦνται τὰς περιττάς, οἳ δὲ χρυσοφυλακοῦσιν ὡς γρῦπες, οἳ δὲ τὸν ἄργυρον φυλάττουσι καὶ σμήχουσιν τὰ ἐκπώματα καὶ τὰς περὶ τὰς ἑστιάσεις παρασκευὰς εὐτρεπίζουσιν, ἄλλοι καταψήχουσι τὰ ὑποζύγια, οἰνοχόων τε ὅμιλος ἀσκεῖται παρʼ αὐτοῖς καὶ μειρακίων ὡραίων ἀγέλαι καθάπερ θρεμμάτων, παρʼ ὧν ἀμέλγονται τὸ κάλλος. κομμωταὶ δὲ καὶ κομμώτριαι περὶ τὰς γυναῖκας ἀμφιπολεύουσιν αἳ μὲν τὰ κάτοπτρα, αἳ δὲ τοὺς κεκρυφάλους, ἄλλαι τοὺς κτένας * *, εὐνοῦχοι πολλοὶ καὶ οὗτοι μαστροποί, τῷ ἀξιοπίστῳ τοῦ μὴ δύνασθαι φιληδεῖν τοῖς εἰς ἡδονὰς ἐθέλουσιν ῥᾳθυμεῖν ἀνυπόπτως διακονούμενοι.","t":"But I did not notice that I had been carried by the wind past the order of my subject; I must return to it and reproach the keeping of many slaves. Avoiding working and serving themselves, they take refuge in servants, buying a great crowd of cooks, table-setters, and those who skillfully carve meat into portions. Their service is divided in many ways: some labor for their gluttony, carvers and sauce-makers and makers of cakes, honey pastries, and broths; others are busy with superfluous clothing; others guard gold like griffins; others keep the silver, polish the cups, and prepare the equipment for feasts; others curry the beasts of burden; a throng of cupbearers is trained among them, and herds of handsome boys like cattle, from whom they milk their beauty. Male and female hairdressers attend the women, some with mirrors, some with hairnets, others with combs; many eunuchs too, and these are procurers, serving without suspicion those who wish to indulge in pleasures, trusted because they cannot enjoy them."},"clement-paedagogus/3.4.27":{"o":"εὐνοῦχος δὲ ἀληθὴς οὐχ ὁ μὴ δυνάμενος, ἀλλʼ ὁ μὴ βουλόμενος φιληδεῖν. διαμαρτυρόμενος γοῦν ὁ λόγος διὰ τοῦ προφήτου Σαμουὴλ πρὸς τοὺς παραβεβηκότας τῶν Ἰουδαίων αἰτοῦντι τῷ λαῷ βασιλέα οὐ τὸν φιλάνθρωπον ὑπισχνεῖται κύριον, ἀλλά τινα αὐτοῖς αὐθάδη τύραννον ἀπειλεῖ τρυφητικόν, »ὃς λήψεται«, φησί, »τὰς θυγατέρας ὑμῶν εἰς μυρεψοὺς καὶ εἰς μαγειρίσσας καὶ εἰς πεσσούσας«, νόμῳ πολέμου κρατήσας, οὐκ εἰρηνικὴν οἰκονομίαν ζηλώσας. οἳ δὲ τὰ φορεῖα εἰς ὕψος αἴροντες τῶν γυναικῶν καὶ φοράδην βαστάζοντες Κελτοὶ πολλοί· ἔριθοι δὲ καὶ ταλασίαι καὶ ἱστοπονίαι καὶ ἡ γυναικωνῖτις ἐργάνη καὶ ἡ οἰκουρία οὐδαμοῦ, ἀλλʼ οἱ ψευδοποιοῦντες τὰς γυναῖκας διημερεύουσι μετʼ αὐτῶν μύθους ἐρωτικοὺς ἀδολεσχοῦντες καὶ τὸ σῶμα καὶ τὰς ψυχὰς αὐτῶν διακναίοντες ψευδεργίᾳ καὶ ψευδολογίᾳ. »οὐκ ἔσῃ δὲ μετὰ πολλῶν«, φησίν, »ἐπὶ κακίᾳ, οὐδὲ προσθήσῃ μετὰ πλήθους«, ὅτι ἡ σοφία ἐν ὀλίγοις, ἀταξία δὲ ἐν πλήθει καταφαίνεται.","t":"But the true eunuch is not the one who cannot, but the one who does not wish, to indulge in pleasure. Bearing witness through the prophet Samuel against the Jews who had transgressed, when the people asked for a king, the Word does not promise them the loving Lord, but threatens them with a willful and luxurious tyrant, “who will take your daughters,” he says, “as perfumers and cooks and bakers,” ruling by the law of war, not seeking the government of peace. And many Celts lift the women's litters on high and carry them. Spinning, wool-working, weaving, the women's domestic work, and housekeeping are nowhere to be seen; instead those who make the women false spend the day with them, chattering love stories and wearing out their bodies and souls with deceitful work and deceitful talk. “You shall not be with the many for evil,” it says, “nor join the multitude,” because wisdom appears among the few and disorder in the crowd."},"clement-paedagogus/3.4.28":{"o":"αἳ δὲ οὐ διὰ σεμνότητα τοῦ κατασκοπεῖσθαι μὴ βούλεσθαι συνωνοῦνται τοὺς φορεῖς (ἀγαπητὸν γὰρ ἦν ἄν, εἰ τῇ διαθέσει ταύτῃ προσεβάλλοντο τὴν σκέπην), ἀλλὰ θρυπτόμεναι ἐποχοῦνται τοῖς οἰκέταις ἐμπομπεύειν γλιχόμεναι. ἀναπεπταμένης γοῦν τῆς αὐλαίας περιβλέπουσαι δριμύτερον τοὺς εἰς αὐτὰς ἀφορῶντας διελέγχονται τὸν τρόπον, πολλάκις δὲ καὶ προκύπτουσιν ἔνδοθεν τὴν ἐπιπόλαιον σεμνότητα καταισχύνουσαι τῇ ὀλισθαινούσῃ περιεργίᾳ. »μὴ περιβλέπου δέ«, φησί, »ἐν ῥύμαις πόλεως, μηδὲ πλανῶ ἐν ταῖς ἐρημίαις αὐτῆς«, ἐρημία γὰρ ὡς ἀληθῶς, κἂν ὄχλος ἀκολάστων ᾖ, ἔνθα μὴ πάρεστιν ἄνθρωπος σωφρονῶν. περιφέρονται δὲ αὗται ἀνὰ τὰ ἱερὰ ἐκθυόμεναι καὶ μαντευόμεναι, ἀγύρταις καὶ μητραγύρταις καὶ γραίαις βωμολόχοις οἰκοφθορούσαις ὁσημέραι συμπομπεύουσαι καὶ τοὺς παρὰ ταῖς κύλιξι ψιθυρισμοὺς γραϊκοὺς ἀνεχόμεναι, φίλτρα ἄττα καὶ ἐπῳδὰς παρὰ τῶν γοήτων ἐπʼ ὀλέθρῳ γάμων ἐκμανθάνουσαι. καὶ τοὺς μὲν ἔχουσι τῶν ἀνδρῶν, τοὺς δὲ εὔχονται, ἄλλους δὲ αὐταῖς οἱ μάντεις ὑπισχνοῦνται. οὐκ ἴσασι δὲ ἀπατώμεναι καὶ αὑτὰς μὲν ὡς σκεῦος ἐκδιδοῦσαι ἡδονῆς τοῖς λαγνεύειν ἐθέλουσι, τὴν δὲ ἁγνείαν τὴν σφῶν τῆς αἰσχίστης ἀντικαταλλαττόμεναι ὕβρεως ἔργον ἡγοῦνται χρηματισμοῦ τὴν ἐπονείδιστον φθοράν.","t":"They buy litter-bearers not out of modesty, because they do not wish to be seen (that would be welcome, if they took cover with that disposition), but, giving themselves airs, they ride on their servants, eager to make a show. With the curtain opened, looking around keenly at those who look at them, they expose their character; and often they lean out from within, shaming their superficial modesty with slippery curiosity. “Do not look around in the streets of the city,” it says, “nor wander in its deserted places”; for it is truly a desert, even if there is a crowd of the licentious, where no self-controlled person is present. These women are carried around the temples, sacrificing and consulting diviners, going about every day with mendicant priests, begging priests of the Mother, and ribald old women who ruin households, enduring the old women's whispers over the cups, learning love charms and incantations from sorcerers for the ruin of marriages. Some men they have, others they pray for, and others the diviners promise them. They do not know that they are being deceived, and that, giving themselves over as a vessel of pleasure to those who wish to indulge their lust, and exchanging their purity for the most shameful outrage, they think shameful corruption a matter of business."},"clement-paedagogus/3.4.29":{"o":"πολλοὶ δὲ οἱ τῆς ἑταιρικῆς διάκονοι ἀκολασίας ἄλλος ἄλλοθεν παρεισδύοντες· εὐεπίφοροι γὰρ οἱ ἀκόλαστοι πρὸς τὴν ἀσέλγειαν καθάπερ οἱ χοῖροι πρὸς τὸ καταδυόμενον τοῦ σκάφους ἐπιφερόμενοι. ὅθεν ἐρρωμενέστατα ἡ γραφὴ παραινεῖ· »μὴ πάντα ἄνθρωπον εἴσαγε εἰς τὸν οἶκόν σου, πολλὰ γὰρ τὰ ἔνεδρα τοῦ δολίου·« ἀλλαχοῦ δὲ »ἄνδρες δίκαιοι« φησὶν »ἔστωσαν σύνδειπνοί σου, καὶ ἐν φόβῳ κυρίου τὸ καύχημά σου διαμενεῖ.« ἐς κόρακας ἡ πορνεία· »εὖ γὰρ τοῦτο ἴστε«, φησὶν ὁ ἀπόστολος, »ὅτι πᾶς πόρνος ἢ πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ.« αἳ δὲ ἀνδρογύνων συνουσίαις ἥδονται, παρεισρέουσι δὲ ἔνδον κιναίδων ὄχλοι ἀθυρόγλωσσοι, μιαροὶ μὲν τὰ σώματα, μιαροὶ δὲ τὰ φθέγματα, εἰς ὑπουργίας ἀκολάστους ἠνδρωμένοι, μοιχείας διάκονοι, κιχλίζοντες καὶ ψιθυρίζοντες καὶ τὸ πορνικὸν ἀνέδην εἰς ἀσέλγειαν διὰ ῥινῶν ἐπιψοφοῦντες ἐπικιναίδισμα, ἀκολάστοις ῥήμασι καὶ σχήμασι τέρπειν πειρώμενοι καὶ εἰς γέλωτα ἐκκαλούμενοι πορνείας πρόδρομον· ἔστι δʼ ὅτε καὶ ὑπεκκαιόμενοι διὰ τὴν τυχοῦσαν ὀργήν, ἤτοι πόρνοι αὐτοὶ ἢ καὶ κιναίδων ὄχλον εἰς ὄλεθρον ἐζηλωκότες, ἐπικροτοῦσι τῇ ῥινὶ βατράχων","t":"Many are the servants of courtesan-like licentiousness, creeping in from every side; for the licentious are prone to lewdness, like pigs rushing to a sinking boat. So Scripture most strongly advises: “Do not bring every man into your house, for the snares of the deceitful are many”; and elsewhere it says, “Let righteous men be your companions at table, and your boast will remain in the fear of the Lord.” To the crows with sexual immorality! “For know this well,” says the apostle, “that every fornicator or covetous person, who is an idolater, has no inheritance in the kingdom of Christ and of God.” Those women who enjoy the company of effeminate men let in crowds of catamites with unbridled tongues, foul in body, foul in speech, made men for licentious services, servants of adultery, giggling and whispering and snorting through their noses the whorish sound of lewdness, trying to please with licentious words and postures and to provoke laughter, the forerunner of sexual immorality. And sometimes, inflamed by some chance anger, being fornicators themselves or emulating a crowd of catamites to their ruin, they rattle with their noses like frogs,"},"clement-paedagogus/3.4.30":{"o":"δίκην, καθάπερ ἔνοικον τοῖς μυκτῆρσι τὴν χολὴν κεκτημένοι. ἀλλʼ αἵ γε ἀστειότεραι τούτων ὄρνεις Ἰνδικοὺς καὶ ταῶνας Μηδικοὺς ἐκτρέφουσιν καὶ συνανακλίνονται τοῖς φοξοῖς παίζουσαι, σικίννοις τέρασι γανύμεναι· καὶ τὸν μὲν Θερσίτην ἀκούουσαι γελῶσιν, αὐταὶ δὲ πολυτιμήτους ὠνούμεναι Θερσίτας οὐκ ἐπʼ ἀνδράσιν ὁμοζύγοις, ἀλλʼ ἐπʼ ἐκείνοις αὐχοῦσιν, ἃ δὴ ἄχθος ἐστὶ γῆς· καὶ χήραν μὲν παρορῶσι σωφρονοῦσαν Μελιταίου πολλῷ διαφέρουσαν κυνιδίου, καὶ πρεσβύτην παραβλέπουσι δίκαιον, εὐπρεπέστερον, οἶμαι, τέρατος ἀργυρωνήτου· παιδίον δὲ οὐδὲ προσίενται ὀρφανὸν αἱ τοὺς ψιττακοὺς καὶ τοὺς χαραδριοὺς ἐκτρέφουσαι, ἀλλὰ τὰ μὲν οἴκοι κυϊσκόμενα ἐκτιθέασι παιδία, τοὺς δὲ τῶν ὀρνίθων ὑπολαμβάνουσι νεοττούς· καὶ τὰ ἄλογα τῶν λογικῶν προκεκρίκασιν, δέον ὑποτρέφειν τοὺς σωφροσύνην ἐπαγγελλομένους γέροντας, καὶ πιθήκων, οἶμαι, εὐπροσωποτέρους καὶ ἀηδόνων φθέγξασθαί τι βέλτιον δυναμένους. »ἐφʼ ὅσον δέ«, φησίν, »ἑνὶ τούτων ἐποιήσατε τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.« αἳ δὲ ἔμπαλιν ἀπαιδευσίαν προτετιμήκασι σωφροσύνης, τὰς ἑαυτῶν οὐσίας ἀπολιθοῦσαι εἰς τοὺς μαργαρίτας καὶ τὰς σμαράγδους τὰς Ἰνδικάς· ναὶ μὴν καὶ εἰς τὰς ἐξιτήλους βαφὰς καὶ εἰς τὰ ἀργυρώνητα ἀνδράποδα σπαθῶσι καὶ διαρρίπτουσι τὰ χρήματα, δίκην ὀρνίθων κεκορεσμένων τὰ τοῦ βίου σκαλεύουσαι κόπρια. »πενία δέ«, φησίν, »ἄνδρα ταπεινοῖ·« τὴν φειδωλίαν πενίαν λέγει, καθʼ ἣν οἱ πλούσιοι πένονται μεταδόσεως, ὡς οὐκ ἔχοντες.","t":"as if they had their bile living in their nostrils. The more refined of these women keep Indian birds and Median peacocks, and recline with pointed-headed creatures, playing, delighting in dwarfs as monsters; they laugh when they hear of Thersites, but they themselves, buying costly Thersiteses, pride themselves not on their husbands but on these, who are “a burden to the earth.” They overlook a self-controlled widow, who is worth far more than a Maltese lapdog, and pass by a righteous old man, more seemly, I think, than a monster bought with money. They will not take in an orphan child, these women who keep parrots and curlews; they expose the children born at home, and take in the young of birds, preferring irrational creatures to rational ones. They ought rather to support old men who profess self-control, more handsome, I think, than apes, and able to utter something better than nightingales. “Inasmuch as you did it to one of the least of these,” he says, “you did it to me.” But these women, on the contrary, have preferred ignorance to self-control, turning their property into stone in pearls and Indian emeralds; and they squander and throw away their money on fading dyes and slaves bought with money, like fattened hens scratching the dunghills of life. “Poverty humbles a man,” it says; he calls stinginess poverty, by which the rich are poor in giving, as though they had nothing."},"clement-paedagogus/3.5.31":{"o":"Οἷα δὲ καὶ τὰ λουτρὰ αὐταῖς· οἶκοι τεχνητοί, συμπαγεῖς καὶ περιφορητοί, διαφανεῖ σινδόνι καλυπτόμενοι, καθέδραι τε ἐπίχρυσοι, ἀργυροῖ * * καὶ σκεύη μυρία χρυσοῦ τε καὶ ἀργύρου, τὰ μὲν εἰς προπόσεις, τὰ δὲ εἰς τροφάς, τὰ δὲ εἰς τὸ λούσασθαι περιφερόμενα· ναὶ μὴν καὶ ἐσχαρίδες ἀνθράκων· εἰς τοσοῦτον γὰρ ἀκρασίας ἥκουσιν ὡς δειπνεῖν καὶ μεθύειν ἔτι λουομένας· τά τε ἀργυρώματα, μεθʼ ὧν ἐμπομπεύουσιν, ἀπειροκάλως ἐν τοῖς βαλανείοις προτιθέασι· τάχα μέν που καὶ τὸν πλοῦτον διʼ ἀλαζονείαν περιττήν, μάλιστα δὲ τὴν αὐτεξούσιον ἀπαιδευσίαν, καθʼ ἣν κατηγοροῦσιν ἀνάνδρων ἀνδρῶν πρὸς γυναικῶν κεκρατημένων, ἐπιδεικνύμεναι ἐλέγχουσαί τε ἁμῇ γέ πῃ σφᾶς αὐτὰς μὴ οἵας τε εἶναι [συνεῖναι] καὶ δίχα τῶν σκευῶν τῶν πολλῶν ἱδροῦν [δύνασθαι]· καὶ γὰρ αἱ πενόμεναι τῆς πομπῆς μὴ μεταλαμβάνουσαι τῶν ἴσων κοινωνοῦσι λουτρῶν. ἔχει δὲ ἄρα ὁ ῥύπος τῆς περιουσίας βλασφημίας περιβολὴν πολλήν. τούτῳ καθάπερ δελέατι ἀγκιστρεύουσιν τοὺς ἀθλίους κεχηνότας ἐπὶ τὰς μαρμαρυγὰς τοῦ χρυσίου· καὶ γὰρ ἐκπλήττουσαι τούτῳ τοὺς ἀπειροκάλους θαυμάζειν σφᾶς τεχνῶνται τοὺς ἐραστάς, οἳ μετʼ ὀλίγον αὐταῖς ἐνυβρίζουσι","t":"And what baths they have! Artificial rooms, compact and portable, covered with transparent linen, gilded chairs, silver … and countless vessels of gold and silver, carried around, some for drinking, some for food, some for bathing; and even braziers of coals; for they have come to such incontinence as to dine and get drunk while still bathing. They tastelessly display in the baths the silver plate with which they parade, perhaps partly from superfluous pretension about their wealth, but chiefly showing their self-willed lack of education, by which they accuse unmanly men of being ruled by women, and prove at the same time that they cannot even sweat without their many vessels; for poor women, who have no share in the pomp, share the same baths. The filth of wealth has a great covering of blasphemy. With this, as with bait, they hook the wretches who gape at the glitter of the gold; for by dazzling the tasteless with it they contrive to make their lovers admire them, who shortly insult them when they are"},"clement-paedagogus/3.5.32":{"o":"γυμναῖς. καὶ δὴ τοῖς μὲν ἀνδράσι τοῖς σφῶν οὐκ ἂν ἀποδύσαιντο προσποίητον αἰσχύνης ἀξιοπιστίαν μνώμεναι, ἔξεστι δὲ τοῖς βουλομένοις τῶν ἄλλων τὰς οἴκοι κατακλείστους γυμνὰς ἐν τοῖς βαλανείοις θεάσασθαι· ἐνταῦθα γὰρ ἀποδύσασθαι τοῖς θεαταῖς ὥσπερ καπήλοις σωμάτων οὐκ αἰσχύνονται. ἀλλʼ ὁ μὲν Ἡσίοδος μηδὲ γυναικείῳ λουτρῷ χρόα φαιδρύνεσθαι παραινεῖ. κοινὰ δὲ ἀνέῳκται ἀνδράσιν ὁμοῦ καὶ γυναιξὶ τὰ βαλανεῖα, κἀντεῦθεν ἐπὶ τὴν ἀκρασίαν ἀποδύονται· »ἐκ τοῦ γὰρ εἰσορᾶν γίνεται ἀνθρώποις ἐρᾶν«, ὥσπερ ἀποκλυζομένης τῆς αἰδοῦς αὐτοῖς κατὰ τὰ λουτρά. αἳ δὲ μὴ εἰς τοσοῦτον ἀπερυθριῶσαι τοὺς μὲν ὀθνείους ἀποκλείουσιν, ἰδίοις δὲ οἰκέταις συλλούονται καὶ δούλοις ἀποδύονται γυμναὶ καὶ ἀνατρίβονται ὑπʼ αὐτῶν, ἐξουσίαν δοῦσαι τῷ κατεπτηχότι τῆς ἐπιθυμίας τὸ ἀδεὲς τῆς ψηλαφήσεως· οἱ γὰρ παρεισαγόμενοι παρὰ τὰ λουτρὰ ταῖς δεσποίναις γυμναῖς μελέτην ἴσχουσιν ἀποδύσασθαι πρὸς τόλμαν ἐπιθυμίας ἔθει πονηρῷ περιγράφοντες τὸν φόβον.","t":"naked. Before their own husbands they would not undress, affecting a pretended credibility of modesty; but any others who wish may see them naked in the baths, shut up as they are at home; for there they are not ashamed to undress before spectators, as before dealers in bodies. Hesiod advises not even to wash one's skin in a women's bath. But the baths are open to men and women together, and there they strip for incontinence; for “from looking comes loving,” as if their modesty were washed away in the baths. Those who are not so shameless shut out strangers but bathe with their own servants, strip naked before slaves, and are rubbed down by them, giving the cowering desire the fearless liberty of touching. For those brought in to their naked mistresses at the baths learn to strip for daring in desire, setting aside their fear through evil habit."},"clement-paedagogus/3.5.33":{"o":"καὶ οἱ μὲν παλαιοὶ τῶν ἀθλητῶν γυμνὸν δεικνύναι τὸν ἄνδρα αἰδούμενοι ἐν διαζώσμασι τὴν ἀγωνίαν ἐκτελοῦντες τὸ αἰδῆμον ἐφύλαττον· αἳ δὲ ἀποδυσάμεναι ἅμα τῷ χιτῶνι καὶ τὴν αἰδῶ φαίνεσθαι μὲν βούλονται καλαί, ἄκουσαι δʼ ὁμοίως ἐλέγχονται κακαί· καὶ γὰρ διʼ αὐτοῦ καταφαίνεται μάλιστα τοῦ σώματος τὸ μάχλον τῆς ἐπιθυμίας, καθάπερ τοῖς ὑδεριῶσιν τὸ περιστεγόμενον τῆς ἐπιφανείας ὑγρόν· τὸ νοσοῦν δὲ ἀμφοῖν ἐκ τῆς ὄψεως γνωρίζεται. χρὴ τοίνυν τοὺς ἄνδρας γενναῖον ἀληθείας ὑπόδειγμα ταῖς γυναιξὶ γινομένους αἰσχύνεσθαι τὰς μετʼ αὐτῶν ἀποδύσεις καὶ φυλάττεσθαι τὰς ὄψεις τὰς ὀλισθηράς »ὁ γὰρ ἐμβλέψας«, φησί, »περιεργότερον ἤδη ἥμαρτεν.« οἴκοι μὲν οὖν τοὺς γονεῖς καὶ τοὺς οἰκέτας αἰδεῖσθαι χρή, ἐν δὲ ταῖς ὁδοῖς τοὺς ἀπαντῶντας, ἐν δὲ τοῖς λουτροῖς τὰς γυναῖκας, ἐν δὲ ταῖς ἐρημίαις ἑαυτούς, πανταχοῦ δὲ τὸν λόγον, ὅς ἐστι πανταχοῦ, καὶ »ἐγένετο ἄνευ αὐτοῦ οὐδὲ ἕν«. οὕτως γὰρ μόνως ἀπτώς τις διαμενεῖ, εἰ πάντοτε αὐτῷ συμπαρεῖναι νομίζοι τὸν θεόν.","t":"The ancient athletes, ashamed to show a man naked, kept their modesty by competing in loincloths; but these women, putting off modesty together with their tunic, want to appear beautiful, but are unwillingly proved bad. For through the body itself the lewdness of desire is most clearly seen, as in those with dropsy the fluid held under the skin; the disease of both is recognized from their appearance. Men, then, being a noble example of truth to women, should be ashamed to strip with them and should guard against slippery looks; “for the one who looks,” it says, “too curiously has already sinned.” At home one should respect parents and servants; in the streets, those one meets; in the baths, the women; in solitude, oneself; and everywhere the Word, who is everywhere, and “without whom not one thing came to be.” For only so will one remain without falling, if he considers that God is always present with him."},"clement-paedagogus/3.6.34":{"o":"Πλούτου τοίνυν μεταληπτέον ἀξιολόγως καὶ μεταδοτέον φιλανθρώπως, οὐ βαναύσως οὐδὲ ἀλαζονικῶς, οὐδὲ ἐκτρεπτέον τὸ φιλόκαλον εἰς φιλαυτίαν καὶ ἀπειροκαλίαν, μή πῃ ἄρα καὶ πρὸς ἡμᾶς φήσῃ τις· ὁ ἵππος αὐτοῦ πεντεκαίδεκα ταλάντων ἐστὶν ἄξιος ἢ τὸ χωρίον ἢ ὁ οἰκέτης ἢ τὸ χρυσίον, αὐτὸς δὲ χαλκῶν ἐστι τίμιος τριῶν. αὐτίκα γοῦν περίελε τὸν κόσμον τῶν γυναικῶν καὶ τοὺς οἰκέτας τῶν δεσποτῶν, οὐδὲν διαφέροντας τῶν ἀργυρωνήτων εὑρήσεις. τοὺς δεσπότας, οὐκ ἐν βαδίσματι, οὐκ ἐν βλέμματι, οὐκ ἐν φθέγματι· οὕτως τοίνυν τοῖς ἀνδραπόδοις ἐοίκασιν. ἀλλὰ καὶ τῷ ἀσθενέστεροι εἶναι τῶν οἰκετῶν διακρίνονται καὶ τῷ νοσηλότερον ἀνατεθράφθαι. ἄριστον γοῦν δογμάτων τοῦτο ᾄδειν παρʼ ἕκαστα χρή, ὡς ὁ μὲν ἀγαθὸς ἀνὴρ σώφρων ὢν καὶ δίκαιος ἐν οὐρανῷ θησαυρίζει τὰ χρήματα· οὗτος [ὁ] τὰ ἐπίγεια καταπωλήσας καὶ πτωχοῖς ἐπιδοὺς τὸν ἀνώλεθρον ἐξευρίσκει θησαυρόν, ἔνθα οὐ σής, οὐ λῃστής· μακάριος οὗτος ὄντως, ἐάν τε σμικρὸς καὶ ἀσθενὴς καὶ ἄδοξος ᾖ, καὶ πλοῦτον ὄντως πλουτεῖ τὸν μέγιστον· ἐὰν δὲ ἄρα πλουτῇ μὲν Κινύρα τε καὶ Μίδα μᾶλλον, ᾖ δὲ ἄδικος καὶ ὑφερήφανος, καθάπερ ὁ ἐν τῇ πορφύρᾳ καὶ βύσσῳ τρυφῶν καὶ τὸν Λάζαρον ὑπερηφανῶν, ἄθλιός τέ ἐστι","t":"Wealth, then, should be partaken of worthily and shared generously, not vulgarly nor pretentiously; nor should love of the beautiful be turned into self-love and tastelessness, lest someone say of us: “His horse is worth fifteen talents, or his estate, or his servant, or his gold; but he himself is worth three coppers.” Indeed, take away the finery of the women and the servants of the masters, and you will find the masters no different from the bought slaves, not in walk, not in look, not in voice; so they are like the slaves. But they are distinguished by being weaker than their servants and by having been brought up more sickly. The best of all teachings must be sung at every turn: that the good man, being self-controlled and just, treasures his wealth in heaven. The one who has sold his earthly goods and given to the poor finds the imperishable treasure, where there is no moth, no robber. He is truly blessed, even if he is small, weak, and obscure, and he is rich with truly the greatest wealth; but if he is richer than Cinyras and Midas, yet unjust and arrogant, like the one who lived in luxury in purple and fine linen and despised Lazarus, he is wretched,"},"clement-paedagogus/3.6.35":{"o":"καὶ ἀνιαρῶς ζῇ καὶ οὐ ζήσεται. ἐοικέναι γοῦν μοι δοκεῖ ὁ πλοῦτος ἑρπετῷ, οὗ εἰ μή τις ἐπίσταιτο λαβέσθαι ἀβλαβῶς, πόρρωθεν ἀκινδύνως ἄκρας οὐρᾶς ἀνακρημνὰς τὸ θηρίον, περιπλέξεται τῇ χειρὶ καὶ δήξεται· δεινὸς δὲ καὶ ὁ πλοῦτος ἰλυσπώμενος παρὰ τὴν ἔμπειρον ἢ ἄπειρον αὐτοῦ λαβὴν προσφῦναι καὶ δάκνειν, εἰ μή τις αὐτῷ καταμεγαλοφρονῶν ἐπιστημόνως χρῷτο, ἵνα σὺν τῇ ἐπῳδῇ τοῦ λόγου καταξέσηται μὲν τὸ θηρίον, αὐτὸς δὲ ἀπαθὴς μείνῃ. ἀλλʼ, ὡς ἔοικεν, τὰ πλείονος ἄξια κεκτημένος πλούσιος ὢν μόνος ἐλελήθει· πολλοῦ δὲ ἄξια οὐ λίθος, οὐκ ἄργυρος, οὐκ ἐσθής, οὐ κάλλος σώματος, ἀλλʼ ἡ ἀρετή, ὅς ἐστι λόγος διὰ τοῦ παιδαγωγοῦ παραδιδόμενος εἰς ἄσκησιν· λόγος οὗτος ὁ τὴν τρυφὴν ἐξομνύμενος, τὴν δὲ αὐτουργίαν διάκονον παρακαλῶν καὶ τὴν εὐτέλειαν ἐξυμνῶν τῆς σωφροσύνης τὴν ἔγγονον, »λάβετε παιδείαν«, φησί, »καὶ μὴ ἀργύριον, καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασμένον· κρείσσων γὰρ σοφία λίθων πολυτελῶν, πᾶν δὲ τίμιον οὐκ ἄξιον αὐτῆς ἐστι.« καὶ πάλιν· »ἐμὲ καρπίζεσθαι ὑπὲρ χρυσίον καὶ λίθον τίμιον καὶ ἄργυρον· τὰ γὰρ ἐμὰ γενήματα κρείττω ἀργυρίου ἐκλεκτοῦ.« εἰ δὲ καὶ διελεῖν χρή, πλούσιος μὲν ὁ πολυκτήμων ἔστω, χρυσίῳ σεσαγμένος καθάπερ φασκώλιον ἐρρυπωμένον, εὐσχήμων δὲ ὁ δίκαιος, ἐπεὶ εὐσχημοσύνη τάξις ἐστὶν ἐν τῷ δέοντι σχηματισμῷ περὶ τὰς διοικήσεις καὶ τὰς ἐπιδόσεις μεμετρημένη· »εἰσὶ γὰρ οἱ σπείροντες καὶ πλείονα συνάγοντες«, περὶ ὧν γέγραπται· »ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα.« ὥστε οὐχ ὁ ἔχων καὶ φυλάττων, ἀλλʼ ὁ μεταδιδοὺς πλούσιος, καὶ ἡ μετάδοσις τὸν μακάριον, οὐχ ἡ κτῆσις δείκνυσι· καρπὸς δὲ ψυχῆς τὸ εὐμετάδοτον· ἐν ψυχῇ ἄρα τὸ πλούσιον.","t":"lives painfully, and will not live. Wealth seems to me like a snake: if one does not know how to take hold of it harmlessly, lifting the beast from a distance by the tip of the tail, it will coil around the hand and bite. Wealth too, wriggling in the hand of one who holds it skillfully or unskillfully, is dangerous, clinging and biting, unless one, despising it, uses it with knowledge, so that the beast may be charmed by the incantation of the Word and he himself remain unharmed. It seems that he alone, unnoticed, is rich who possesses what is worth most. What is worth much is not stone, not silver, not clothing, not bodily beauty, but virtue, which is the Word handed on by the Instructor for practice: the Word who forswears luxury, calls in working with one's own hands as a servant, and praises frugality, the offspring of self-control. “Take instruction,” he says, “and not silver, and knowledge rather than tried gold; for wisdom is better than precious stones, and nothing precious is worth as much as she.” And again: “Reap my fruit rather than gold and precious stone and silver; for my produce is better than choice silver.” And if we must distinguish, let the one with many possessions be called rich, loaded with gold like a dirty purse; but the just man is seemly, since seemliness is order, measured in the fitting arrangement of management and giving. “For there are those who sow and gather more,” of whom it is written: “He scattered, he gave to the poor; his righteousness remains forever.” So it is not the one who has and keeps, but the one who shares, who is rich; and it is sharing, not possession, that shows the blessed man; and generosity is a fruit of the soul; so wealth is in the soul."},"clement-paedagogus/3.6.36":{"o":"καὶ μὴν τὰ μὲν ἀγαθὰ ἔστω μόνοις κτητὰ τοῖς ἀγαθοῖς, ἀγαθοὶ δὲ οἱ Χριστιανοί· ἄφρων δὲ ἢ ἀκόλαστος ἄνθρωπος οὔτʼ ἂν αἴσθησιν ἀγαθοῦ σχοίη οὔτʼ ἂν κτήσεως τύχοι· μόνοις ἄρα τοῖς Χριστιανοῖς κτητὰ τὰ ἀγαθά. τούτων δὲ τῶν ἀγαθῶν πλουσιώτερον οὐθέν· πλούσιοι ἄρα οὗτοι μόνοι. πλοῦτος γὰρ ἀληθινὸς ἡ δικαιοσύνη καὶ ὁ παντὸς θησαυροῦ πολυτιμότερος λόγος οὐκ ἀπὸ θρεμμάτων καὶ χωρίων αὐξανόμενος, ἀλλʼ ὑπὸ τοῦ θεοῦ δωρούμενος, πλοῦτος ἀναφαίρετος (ἡ ψυχὴ μόνη θησαυρὸς αὐτοῦ), κτῆμα τῷ κεκτημένῳ ἄριστον, μακάριον τῇ ἀληθείᾳ παρεχόμενον τὸν ἄνθρωπον. ᾧ γὰρ ἂν ὑπάρχῃ μηδενὸς μὲν ὀρέγεσθαι τῶν οὐκ ἐφʼ ἡμῖν, ὧν δὲ ὀρέγεται, τούτων τυγχάνειν, ἀλλὰ καὶ ὧν ὁσίως ἐφίεται, ταῦτα αἰτούμενον λαμβάνειν παρὰ θεοῦ, πῶς οὗτος οὐ πολυκτήμων καὶ παγκτήμων, θησαυρὸν ἔχων αἰώνιον τὸν θεόν; »τῷ αἰτοῦντι«, φησί, »δοθήσεται καὶ τῷ κρούοντι ἀνοιγήσεται.« εἰ μηδὲν ἀρνεῖται ὁ θεός, τὰ πάντα τοῦ θεοσεβοῦς γίνεται.","t":"Goods can be acquired by the good alone, and Christians are the good; a foolish or licentious person could neither perceive the good nor obtain its possession; so goods can be acquired by Christians alone. Nothing is richer than these goods; so these alone are rich. For true wealth is righteousness and the Word, more precious than any treasure, not increased by flocks and fields but given by God, wealth that cannot be taken away (the soul alone is its treasury), the best possession for the one who has it, making the human being truly blessed. For the one who desires nothing that is not in our power, and obtains what he desires, and receives from God by asking whatever he holily seeks: how is he not rich in possessions, possessing all things, having God as his eternal treasure? “To the one who asks,” he says, “it will be given, and to the one who knocks it will be opened.” If God refuses nothing, all things belong to the godly."},"clement-paedagogus/3.7.36":{"o":"Τρυφὴ δὲ εἰς ἡδονὰς ἀλωμένη χαλεπὸν ἀνθρώποις ναυάγιον γίνεται·","t":"Luxury, wandering into pleasures, becomes a grievous shipwreck for human beings."},"clement-paedagogus/3.7.37":{"o":"ἀλλότριον γὰρ τῆς ἀληθοῦς φιλοκαλίας καὶ τῶν ἀστείων ἡδονῶν ὁ ἡδὺς οὗτος καὶ ἀκλεὴς τῶν πολλῶν βίος. φύσει γὰρ ὁ ἄνθρωπος ὑψηλόν ἐστι ζῷον καὶ γαῦρον καὶ τοῦ καλοῦ ζητητικόν, ἄτε τοῦ μόνου καλοῦ δημιούργημα, ὁ δὲ ἐπὶ γαστέρα αὐτῷ βίος ἄσεμνός τε καὶ ἐπονείδιστος καὶ εἰδεχθὴς καὶ καταγέλαστος. ἀλλοτριώτατον δὲ τῆς θείας φύσεως ἡ φιληδονία, ὁμοίως μὲν σιτεῖσθαι τοῖς στρουθοῖς, ὁμοίως δὲ τοῖς ὑσὶν καὶ τοῖς τράγοις ὀχεύειν· τὸ γὰρ τὴν ἡδονὴν νομίζειν ἀγαθὸν ἀπειροκαλίας ἐστὶ τελείας, φιλοπλουτία δὲ ἐξίστησι τῆς ὀρθῆς διαίτης τὸν ἄνθρωπον ἀπερυθριᾶν πρὸς τὰ αἰσχρὰ ἀναπείθουσα, »ἐὰν μόνον ἔχῃ δύναμιν καθάπερ θηρίον τοῦ φαγεῖν παντοδαπὰ καὶ πιεῖν ὡσαύτως καὶ ἀφροδισίων πᾶσαν πάντως παρέχειν πλησμονήν«. διὰ τοῦτο σπανιαίτατα τὴν βασιλείαν τοῦ θεοῦ κληρονομεῖ. ποῦ τοίνυν τὰ τοσαῦτα παρασκευάζονται ὄψα ἢ ἵνα μίαν πληρώσωσι γαστέρα; τὸ ἀκάθαρτον τῆς γαστριμαργίας οἱ κοπρῶνες ἐλέγχουσιν, εἰς οὓς ἀποπτύουσιν ἡμῶν αἱ γαστέρες τῆς δαιτὸς τὰ λείψανα. ποῦ δὲ τοὺς οἰνοχόους τοὺς τοσούτους συναγείρουσι μιᾷ κύλικι πλησθῆναι δυνάμενοι; ποῦ δὲ τῶν ἐσθήτων τὰς κιβωτούς; τὰ χρυσία δὲ ποῦ; καὶ τὰ κόσμια ποῦ; λωποδύταις δὲ αὐτὰ καὶ κακούργοις παρασκευάζονται καὶ τοῖς λίχνοις ὀφθαλμοῖς.","t":"For this pleasant and inglorious life of the many is foreign to true love of the beautiful and to refined pleasures. By nature the human being is a lofty animal, proud, and a seeker of the beautiful, as the creation of the only Beautiful One; but the life given to the belly is undignified, disgraceful, ugly, and ridiculous. Love of pleasure is most foreign to the divine nature: to feed like sparrows and to mate like pigs and goats. To consider pleasure the good belongs to complete tastelessness; and love of wealth drives the human being out of a right way of life, persuading him to lose all shame at what is shameful, “if only he has the power, like a beast, to eat everything and to drink likewise, and to have every kind of fill of sexual pleasure.” That is why he very rarely inherits the kingdom of God. Why, then, are so many dishes prepared, except to fill one belly? The latrines expose the impurity of gluttony, into which our bellies spit the remains of the feast. Why do they gather so many cupbearers, when one cup can satisfy them? Why chests of clothes? Where is the gold for, and the ornaments? They are prepared for clothes-thieves and criminals and dainty eyes."},"clement-paedagogus/3.7.38":{"o":"»ἐλεημοσύναι δὲ καὶ πίστεις μὴ ἐκλειπέτωσάν σε«, φησὶν ἡ γραφή. ἰδοὺ γοῦν καὶ τὸν Θεσβίτην Ἠλίαν καλὸν ὑπόδειγμα τῆς εὐτελείας ἔχομεν, ὅτε »ἐκάθισεν ὑπὸ τὴν ῥάμνον« καὶ ὁ ἄγγελος αὐτῷ κομίζει τροφάς· »ἐγκρυφίας κρίθινος ἦν καὶ καψάκης ὕδατος.« τοιοῦτον ἄριστον αὐτῷ κύριος ἔπεμψεν. ἡμῖν ἄρα ἀνάγκη πρὸς ἀλήθειαν ὁδοιποροῦσιν εὐζώνοις γενέσθαι· »μὴ βαστάζετε γάρ«, εἶπεν ὁ κύριος, »βαλλάντιον, μὴ πήραν μηδὲ ὑπόδημα«, τουτέστι, μὴ πλοῦτον κτήσησθε τὸν ἐν βαλλαντίῳ μόνον θησαυριζόμενον, μὴ τὰς ἀποθήκας πληρώσητε τὰς ἰδίας ὡς ἐν πήρᾳ παρατιθέμενοι τὸν σπόρον, ἀλλὰ καὶ τοῖς δεομένοις κοινωνήσατε, μὴ ὑποζύγια καὶ οἰκέτας πολυπραγμονεῖτε, οἵτινες ὑποδήματα τῆς πορείας τῶν πλουσίων ἀχθοφοροῦντες ἀλληγορικῶς εἴρηνται. ἀπορριπτέον οὖν τῶν σκευῶν τὸ πλῆθος καὶ τὰ ἀργυρᾶ καὶ τὰ χρυσᾶ ἐκπώματα καὶ τὸν ὄχλον τῶν οἰκετῶν, καλὰς καὶ σεμνὰς παρὰ τοῦ παιδαγωγοῦ συνοπαδοὺς αὐτουργίαν καὶ εὐτέλειαν παραλαβόντας· καὶ δὴ βαδιστέον εὐαρμόστως τῷ λόγῳ, κἂν γυνή τῳ παρῇ καὶ τέκνα· οὐκ ἄχθος ἐστὶν ὁ οἶκος συνεπισπέσθαι μαθὼν ὁδοιπόρῳ σώφρονι.","t":"“Let not almsgiving and faithfulness fail you,” says Scripture. See, we have Elijah the Tishbite as a fine example of frugality, when “he sat under the broom tree,” and the angel brought him food: “there was a barley cake and a jar of water.” Such a meal the Lord sent him. So we, journeying toward the truth, must be unencumbered. “Carry no purse,” said the Lord, “no bag, no sandals,” that is, do not acquire wealth treasured up only in a purse; do not fill your own barns, laying up seed as in a bag, but share with those in need; do not busy yourselves with beasts of burden and servants, who are figuratively called sandals, since they carry the loads of the rich on their journey. We must throw away the multitude of vessels, the silver and gold cups, and the crowd of servants, taking from the Instructor fine and dignified companions: working with one's own hands, and frugality. We must walk in harmony with the Word, even if one has a wife and children; a household that has learned to follow a self-controlled traveler is no burden."},"clement-paedagogus/3.7.39":{"o":"σταλτέον δὲ καὶ τὴν φίλανδρον γυναῖκα τἀνδρὶ παραπλησίως, ὁδοιπορικῶς καλὸν ἐφόδιον τῆς εἰς οὐρανοὺς πορείας εὐτέλειαν ἐπιφερομένους μιᾷ σεμνότητι σώφρονι· μέτρον δὲ καθάπερ ὁ ποὺς τοῦ ὑποδήματος, οὕτως καὶ τῆς κτήσεως ἑκάστου τὸ σῶμα· τὸ δὲ περιττόν, ἃ δή φασι κόσμια, καὶ τὰ ἔπιπλα τῶν πλουσίων ἄχθος ἐστίν, οὐ κόσμος τοῦ σώματος. χρὴ δὲ τὸν ἀναβαίνειν βιαζόμενον εἰς τοὺς οὐρανοὺς καλὴν βακτηρίαν τὴν εὐεργεσίαν περιφέρειν καὶ τοῖς θλιβομένοις μεταδεδωκότα τῆς ἀληθοῦς ἀναπαύσεως μεταλαμβάνειν· ὁμολογεῖ γὰρ ἡ γραφή, ὡς ἄρα »λύτρον ἐστὶν ἀνδρὸς ψυχῆς ὁ ἴδιος πλοῦτος«, τουτέστιν, ἐὰν πλουτῇ, μεταδόσει σωθήσεται. καθάπερ γὰρ τῶν φρεάτων ὅσα πέφυκεν βρύειν ἀπαντλούμενα εἰς τὸ ἀρχαῖον ἀναπιδύει μέτρον, οὕτως ἡ μετάδοσις ἀγαθὴ φιλανθρωπίας ὑπάρχουσα πηγή, κοινωνοῦσα τοῖς διψῶσι τοῦ ποτοῦ αὔξεται πάλιν καὶ πίμπλαται, ὃν τρόπον ἐπὶ τοὺς θηλαζομένους ἢ καὶ βδαλλομένους μαστοὺς ἐπιρρεῖν εἴωθε τὸ γάλα.","t":"The wife who loves her husband should be equipped like her husband, both carrying frugality, a fine provision for the journey to heaven, with one self-controlled dignity. As the foot is the measure of the shoe, so the body is the measure of each person's possessions; what is superfluous, the so-called ornaments and the furnishings of the rich, is a burden, not an adornment of the body. The one who is striving to force his way up to heaven must carry beneficence as a good staff, and, sharing with the afflicted, partake of true rest. For Scripture confesses that “a man's own wealth is the ransom of his soul,” that is, if he is rich, he will be saved by sharing. As wells that naturally gush up, when drawn from, rise again to their former level, so sharing, being a good spring of love for humankind, when it shares its drink with the thirsty, grows again and is filled, just as milk usually flows into breasts that are suckled or milked."},"clement-paedagogus/3.7.40":{"o":"ἀνενδεὴς γὰρ ὁ τὸν παντοκράτορα θεὸν λόγον ἔχων καὶ οὐδενὸς ὧν χρῄζει ἀπορεῖ ποτε· κτῆσις γὰρ ὁ λόγος ἀνενδεὴς καὶ εὐπορίας ἁπάσης αἴτιος. εἰ δέ τις φαίη ἑωρακέναι πολλάκις ἄρτου πενόμενον δίκαιον, σπάνιον μὲν τοῦτο, καὶ ἔνθα οὐκ ἄλλος δίκαιος, ἀναγνώτω δὲ ὅμως κἀκεῖνο· »οὐ γὰρ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ δίκαιος, ἀλλʼ ἐν τῷ ῥήματι κυρίου«, ὅς ἐστιν ἄρτος ἀληθινός, ἄρτος οὐρανῶν. οὐκ ἄρα ποτὲ ὁ ἀγαθὸς ἀνὴρ ἄπορος, ἕως ἂν ἔχῃ σῴαν τὴν πρὸς θεὸν ὁμολογίαν· πάρεστι μὲν γὰρ αὐτῷ αἰτεῖσθαι καὶ λαμβάνειν ὧν ἂν δέηται παρὰ τοῦ πατρὸς τῶν ὅλων καὶ τῶν ἰδίων ἀπολαύειν, εἰ φυλάττοι τὸν υἱόν· πάρεστι δὲ καὶ τοῦτο, μηδεμιᾶς ἐνδείας αἰσθάνεσθαι. ὁ παιδαγωγικὸς ἡμῶν οὗτος λόγος τὸν πλοῦτον ἡμῖν δίδωσι, καὶ πλουτεῖν οὐ φθόνος τὸ ἀνενδεὲς κτωμένοις διʼ αὐτοῦ· ὁ τοῦτον ἔχων τὸν πλοῦτον βασιλείαν κληρονομήσει θεοῦ.","t":"For the one who has the almighty God, the Word, lacks nothing and is never at a loss for anything he needs; for the Word is a possession that lacks nothing and the cause of all abundance. If anyone should say that he has often seen a just man in need of bread, this is rare, and only where there is no other just man; but let him read this too: “For the just man shall not live by bread alone, but by the word of the Lord,” who is the true bread, the bread of heaven. So the good man is never without resources, as long as he keeps his confession toward God intact. For he may ask and receive from the Father of all whatever he needs, and enjoy what is his own, if he keeps the Son; and this too is possible: to feel no need at all. This Word, our Instructor, gives us wealth, and there is no envy in being rich for those who acquire through him freedom from need; whoever has this wealth will inherit the kingdom of God."},"clement-paedagogus/3.8.41":{"o":"Εἰ δέ τις ὑμῶν φεύξεται διὰ τέλους τρυφὴν εὐτελείᾳ τιθηνούμενος, μελετήσει ῥᾷον τοὺς ἀκουσίους ὑπομένειν πόνους, τὰς ἑκουσίους θλίψεις γυμνάσματα συνεχῶς ποιούμενος διωγμῶν, ὁπόταν εἰς ἀναγκαίους ἔλθῃ πόνους καὶ φόβους καὶ λύπας, οὐκ ἀμελέτητος ὢν καρτερεῖν. διὰ τοῦτό τοι πατρίδα ἐπὶ γῆς οὐκ ἔχομεν, ὡς ἂν καταφρονοῖμεν τῶν ἐπιγείων κτημάτων. πλουσιωτάτη δὲ ἡ εὐτέλεια ἕξις οὖσα ἀνελλιπὴς ἐν δαπάναις ταῖς εἰς ἃ χρὴ καὶ ἐφʼ ὅσον χρὴ τελεῖσθαι προσηκούσαις· τέλη γὰρ τὰ δαπανήματα. ὅπως μὲν οὖν συμβιωτέον ἀνδρὶ τὴν γυναῖκα καὶ περὶ αὐτουργίας καὶ οἰκουρίας καὶ οἰκετῶν χρήσεως, πρὸς δὲ καὶ τῆς ὥρας τοῦ γάμου καὶ τῶν ὅσα γυναιξὶν ἁρμόζει, ἐν τῷ γαμικῷ διέξιμεν λόγῳ· ἃ δὲ ἁρμόδια πρὸς παιδαγωγίαν, ταῦτα ἡμῖν νῦν παραθετέα μόνα ἐν ὑπογραφῆς μέρει παρασημειουμένοις Χριστιανῶν τὸν βίον. καὶ δὴ τὰ μὲν πλεῖστα ἤδη λέλεκται καὶ πεπαιδαγώγηται, ὃ δὲ ἔτι λοιπόν, ὑποθησόμεθα· οὐ γὰρ μικρὰ ῥοπὴ εἰς σωτηρίαν τὰ ὑποδείγματα. ὅρα· φησὶν ἡ τραγῳδία, Ὀδυσσέως ἄλοχον οὐ κατέκτανε Τηλέμαχος· οὐ γὰρ ἐπεγάμει πόσει πόσιν, μένει δὲ ἐν οἴκοις ὑγιὲς εὐναστήριον. ὀνειδίζων τις μοιχείαν ἀσελγῆ καλὴν εἰκόνα σωφροσύνης ἐδείκνυεν φιλανδρίαν· τοὺς δὲ Εἵλωτας [οἰκέτας] (οἰκετῶν ὄνομά εἰσιν οἱ Εἵλωτες) οἱ Λακεδαιμόνιοι μεθύειν ἀναγκάζοντες ἐδείκνυον σφίσιν αὐτοῖς τῆς μέθης τὰ ἔργα σωφρονοῦσιν ἐν θεραπείας καὶ διορθώσεως μέρει.","t":"If any of you shuns luxury to the end, nursed by frugality, he will more easily practice enduring involuntary labors, making voluntary hardships a constant training for persecutions, so that when he comes to necessary labors, fears, and griefs, he will not be untrained in endurance. That is why we have no fatherland on earth, so that we may despise earthly possessions. Frugality is the richest thing, being a disposition that lacks nothing in the expenses that ought to be made for what is needed and as far as is needed; for expenses are payments. How a wife should live with her husband, about working with her own hands, housekeeping, and the use of servants, and also about the time for marriage and what befits women, we discuss in the treatise on marriage; what suits instruction is all we must set down now, noting in outline the life of Christians. Most of it has already been said and taught; what is still left we will set out; for examples are no small weight toward salvation. “See,” says tragedy, “Telemachus did not kill the wife of Odysseus; for she did not take a husband over her husband, but the marriage bed remains sound in the house.” Someone, reproaching lewd adultery, showed love for her husband as a fine image of self-control. And the Spartans, compelling the Helots (Helots is a name for servants) to get drunk, showed themselves, being sober, the deeds of drunkenness by way of cure and correction."},"clement-paedagogus/3.8.42":{"o":"παραφυλάττοντες δʼ οὖν τὴν ἐκείνων ἀσχημοσύνην, ὡς μὴ περιπέσοιεν αὐτοὶ ταῖς ὁμοίαις καταγνώσεσιν, ἐπαιδεύοντο τῷ ἐπονειδίστῳ τῶν μεθυόντων εἰς τὸ ἑαυτῶν ἀναμάρτητον ὠφελούμενοι. τῶν γὰρ ἀνθρώπων οἳ μὲν διδαχθέντες ἐσώθησαν, οἳ δὲ αὐτοδιδάκτως· ἢ ἐζήλωσαν ἢ ἐζήτησαν ἀρετήν. κεῖνος μὲν πανάριστος, ὃς αὑτῷ πάντα νοήσῃ· οὗτός ἐστιν Ἀβραὰμ ὁ ζητήσας τὸν θεόν· ἐσθλὸς δʼ αὖ κἀκεῖνος, ὃς εὖ εἰπόντι πίθηται· οὗτοί εἰσιν οἱ μαθηταὶ οἱ πεισθέντες τῷ λόγῳ· διὰ τοῦτο ὃ μὲν ἤκουσεν φίλος, οἳ δὲ ἀπόστολοι, ἕνα καὶ τὸν αὐτὸν θεὸν ὃ μὲν πολυπραγμονῶν, οἳ δὲ κηρύσσοντες, ἐσθλοὶ δὲ ἄμφω· ἀμφοῖν δὲ τούτοιν οἱ ἀκροαταί, ὃ μὲν ὠφελούμενος διὰ τὴν ζήτησιν, ὃ δὲ σῳζόμενος διὰ τὴν εὕρεσιν.","t":"Watching the others' indecency, so that they themselves would not fall into similar condemnation, they were trained by the disgrace of the drunkards, benefiting from it for their own sinlessness. Of human beings, some are saved by being taught, others by teaching themselves; they either emulated or sought virtue. “That man is best of all who understands all things for himself”: this is Abraham, who sought God. “And good too is he who obeys one who speaks well”: these are the disciples, who obeyed the Word. That is why the one was called friend, the others apostles: the one searching for the one and the same God, the others proclaiming him; and both are good. Hearers of both are the one who benefits by seeking and the other who is saved by finding."},"clement-paedagogus/3.8.43":{"o":"ὃς δέ κε μήτʼ αὐτὸς νοέῃ μήτʼ ἄλλου ἀκούων ἐν θυμῷ βάλληται, ὃ δʼ αὖτʼ ἀχρήιος ἀνήρ. [λαὸς ἄλλος ἐστὶν ἐθνικός, ἀχρεῖος·] οὗτος ὁ λαὸς ὁ μὴ Χριστῷ ἑπόμενος· πολυτρόπως δὲ ὅμως ὠφελῶν ὁ παιδαγωγὸς ὁ φιλάνθρωπος τὰ μὲν παρῄνεσεν, τὰ δὲ καὶ ὠνείδισεν, τὸ δὲ καὶ ἄλλων ἁμαρτανόντων τὸ αἶσχος αὐτῶν ὑπέδειξεν ἡμῖν καὶ τὴν ἐπὶ τούτῳ τιμωρίαν ψυχαγωγῶν τε ἅμα καὶ νουθετῶν ἐφανέρωσε, φιλάνθρωπον ἀποτροπὴν τῆς κακίας μηχανώμενος διὰ τῆς τῶν προπεπονθότων ἐνδείξεως· διʼ ὧν εἰκόνων σαφέστατα τοὺς μὲν ἔπαυσεν κακῶς διατεθέντας, τοὺς δὲ τὰ ἴσα τολμῶντας ἐκώλυσεν, ἄλλους εἰς ὑπομονὴν ἐθεμελίωσεν, ἑτέρους ἔπαυσε κακίας, τοὺς δὲ καὶ ἰάσατο τῇ τοῦ ὁμοίου θεωρίᾳ μεταθεμένους ἐπὶ τὸ βέλτιον. τίς γὰρ οὐκ ἄν [τι] παραφυλάξαιτο, ἑπόμενός τῳ καθʼ ὁδόν, εἶτα μέντοι τοῦ προτέρου εἰς βόθρον ἐμπεσόντος, μὴ οὐχὶ ἀποκλῖναι τὸν ἴσον κίνδυνον, τὴν ἀκολουθίαν τῆς ἁμαρτίας φυλαξάμενος; τίς δὲ αὖθις ἀσκητὴς ὤν, καταμαθὼν τῆς φιλοδοξίας τὴν ὁδὸν καὶ τὸ ἔπαθλον ἰδὼν τὸν πρὸ αὑτοῦ ἀγωνιστὴν εἰληφότα, οὐκ ἐπὶ τὸν στέφανον ἵεται καὶ αὐτός, μιμούμενος τὸν πρεσβύτερον;","t":"“But the one who neither understands himself nor, hearing another, takes it to heart, he is a useless man.” [Another people is the pagan, useless.] This is the people that does not follow Christ. But the loving Instructor, helping in many ways, has admonished some things and reproached others, and has also shown us the shame of others who sinned and has revealed their punishment, at once leading and admonishing us, contriving a loving turning away from vice by showing those who suffered before. By these examples he most clearly stopped some who were ill-disposed, prevented others who dared the same things, established others in endurance, stopped others from vice, and healed others who, seeing the like, changed for the better. For who, following someone on a road, when the one ahead has fallen into a pit, would not take care to turn aside from the same danger, guarding against following the sin? And again, what athlete, having learned the way to glory and seen the one before him receive the prize, does not also strive for the crown, imitating his predecessor?"},"clement-paedagogus/3.8.44":{"o":"πολλαὶ τοιαῦται τῆς θεϊκῆς σοφίας αἱ εἰκόνες· ἑνὸς δὲ ὑποδείγματος μνησθήσομαι καὶ διὰ βραχέων παραθήσομαι· τὸ Σοδομιτῶν πάθος κρίσις μὲν ἀδικήσασι, παιδαγωγία δὲ ἀκούσασιν. οἱ Σοδομῖται ὑπὸ πολλῆς τρυφῆς ἐξοκείλαντες εἰς ἀσέλγειαν, μοιχεύοντες μὲν ἀδεῶς, περὶ τὰ παιδικὰ ἐκμανῶς ἐπτοημένοι, ἐπεῖδεν αὐτοὺς ὁ παντεπόπτης λόγος, ὃν οὐκ ἔστι λαθεῖν ἀνόσια δρῶντας, οὐδὲ ἐπηρέμησεν τῇ ἀσελγείᾳ αὐτῶν ὁ ἄγρυπνος τῆς ἀνθρωπότητος φύλαξ· ἀποτρέπων δὲ ἡμᾶς τῆς μιμήσεως τῆς ἐκείνων, πρὸς σωφροσύνην τὴν αὑτοῦ παιδαγωγῶν, τίσιν τοῖς ἁμαρτωλοῖς ἐπιβαλών, ὡς μὴ τὸ ἀτιμώρητον τῆς ἀκολασίας ἀδείας ἐπιρροὴν προσλάβῃ, καταφλεχθῆναι προσέταξε τὰ Σόδομα, ὀλίγον τι τοῦ φρονίμου πυρὸς ἐκείνου ἐπὶ τὴν ἀκολασίαν ἐκχέων, ὡς μὴ ἀκόλαστον αὐτῶν τὸ λάγνον γενόμενον πλατείας ἀναπετάσῃ κλισιάδας τοῖς εἰς ἡδυπάθειαν φερομένοις. γέγονεν τοίνυν ἡ Σοδομιτῶν δικαία τιμωρία τῆς εὐλογίστου τοῖς ἀνθρώποις σωτηρίας εἰκών· οἱ γὰρ μὴ τὰ ὅμοια τοῖς κεκολασμένοις ἁμαρτήσαντες οὐ τὴν ὁμοίαν ποτὲ τοῖς ἁμαρτωλοῖς ὑπόσχοιεν ἂν δίκην τῷ μὴ ἁμαρτεῖν τὸ μὴ παθεῖν πεφυλαγμένοι. »εἰδέναι γὰρ ὑμᾶς«, φησὶν ὁ Ἰούδας, »βούλομαι, ὅτι ὁ θεὸς ἅπαξ ἐκ γῆς Αἰγύπτου λαὸν σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν, ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν, ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀιδίοις ὑπὸ ζόφον","t":"Many such are the images of divine wisdom; I will recall one example and set it out briefly. The suffering of the Sodomites is judgment for the wrongdoers and instruction for those who hear. The Sodomites, running aground through much luxury on licentiousness, committing adultery without fear and madly excited over boys: the all-seeing Word, whom those who do unholy things cannot escape, looked upon them; and the sleepless guardian of humanity did not keep quiet at their licentiousness. Turning us from imitating them, training us to his own self-control, inflicting punishment on the sinners so that impunity for their incontinence might not bring an influx of fearlessness, he commanded Sodom to be burned up, pouring a little of that wise fire on licentiousness, lest their lust, left unchecked, should throw wide the doors to those carried away into voluptuousness. The just punishment of the Sodomites, then, has become an image of salvation well-reasoned for human beings; for those who have not sinned like those who were punished would never suffer a penalty like the sinners, having guarded against suffering by not sinning. “For I want you to know,” says Jude, “that God, having once saved a people from the land of Egypt, afterward destroyed those who did not believe; and the angels who did not keep their own dominion, but left their proper dwelling, he has kept in eternal chains under darkness for the judgment of the great day"},"clement-paedagogus/3.8.45":{"o":"ἀγρίων ἀγγέλων τετήρηκεν.« καὶ κατὰ μικρὸν διδασκαλικώτατα ἐκτίθεται τὰς εἰκόνας τῶν κρινομένων· »οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῷ τοῦ Κάιν ἐπορεύθησαν καὶ τῇ πλάνῃ τοῦ Βαλαὰμ ἐξεχύθησαν καὶ τῇ ἀντιλογίᾳ τοῦ Κορὲ ἀπώλοντο.« τοὺς γὰρ μὴ δυναμένους ἐξουσίαν υἱοθεσίας φέρειν ὁ φόβος μὴ ἐξυβρίζειν διατηρεῖ. διὰ τοῦτο γὰρ αἱ κολάσεις καὶ αἱ ἀπειλαί, ἵνα δείσαντες τὰς δίκας τοῦ ἁμαρτάνειν ἀποσχώμεθα. ἔχω σοι φιλοκοσμίας κολάσεις διηγήσασθαι καὶ φιλοδοξίας τιμωρίας, οὐκ ἀκρασίας μόνον, πρὸς δὲ καὶ τὰς ἐπὶ πλούτῳ κακόφρονας παραθέσθαι βλασφημίας, ἐν αἷς διὰ τοῦ φοβεῖν ὁ λόγος ἀνείργει τῶν ἀδικημάτων. ἀλλὰ γὰρ φειδόμενος τοῦ μήκους τοῦ συντάγματος τὰς ἑξῆς τοῦ παιδαγωγοῦ προσάγω σοι ἐντολάς, ἵνα δὴ φυλάξῃ τὰς ἀπειλάς.","t":"of savage angels.” And a little further on he sets out most instructively the images of those judged: “Woe to them, for they went in the way of Cain, and abandoned themselves to the error of Balaam, and perished in the rebellion of Korah.” Fear keeps those who cannot bear the freedom of adoption from insolence. That is why there are punishments and threats: so that, fearing the penalties, we may keep from sinning. I could tell you the punishments of love of finery and the penalties of love of glory, not only of incontinence, and set out the denunciations of those who are evil-minded about wealth, in which the Word restrains us from wrongdoing by fear. But, sparing the length of the treatise, I bring you the Instructor's commandments that follow, so that you may guard against the threats."},"clement-paedagogus/3.9.46":{"o":"Βαλανείου τοίνυν (ἐντεῦθεν γὰρ ἀπετράπην λέγων) τέσσαρές εἰσιν αἰτίαι, καθʼ ἃς ἐπʼ αὐτὸ παραγινόμεθα· ἢ γὰρ καθαριότητος ἕνεκα ἢ ἀλέας ἢ ὑγιείας ἢ τελευταῖον ἡδονῆς. ἡδονῆς μὲν οὖν ἕνεκα λοῦσθαι παραπεμπτέον· ἄρδην γὰρ τὴν ἀναίσχυντον ἡδονὴν ἐκκοπτέον. παραληπτέον δὲ τὸ λουτρὸν ταῖς μὲν γυναιξὶ καθαριότητος ἕνεκεν καὶ ὑγιείας, ὑγείας δὲ μόνης ἀνδράσι. περιττὸν δὲ τὸ τῆς ἀλέας ἐξὸν [δὲ] καὶ ἄλλως παραμυθεῖσθαι τὸ κατεσκληκὸς ὑπὸ κρύους. αἱ δὲ τοῦ βαλανείου συνεχεῖς χρήσεις καθαιροῦσι τὰς δυνάμεις καὶ τοὺς φυσικοὺς χαλῶσι τόνους, πολλάκις δὲ ἐκλύσεις ἄγουσι καὶ λειποθυμίας. τρόπον γάρ τινα πίνει τὰ σώματα, ὥσπερ τὰ δένδρα, οὐ μόνον τῷ στόματι, ἀλλὰ καὶ τῇ διʼ ὅλου τοῦ σώματος κατὰ τὸ λουτρόν, ὥς φασι, ποροποιίᾳ. τεκμήριον τούτου· διψήσαντες πολλάκις ἔπειτα ἐμβάντες εἰς τὰ ὕδατα τὴν δίψαν ἠκέσαντο. οὔκουν εἰ πρός τι ὠφελεῖ τὸ λουτρόν, ἤδη σφᾶς ἐκλυτέον αὐτῷ· ἀνθρωπογναφεῖα ἐκάλουν αὐτὰ οἱ παλαιοί, ἐπεὶ θᾶττον ἢ προσῆκεν ῥακοῖ τὰ σώματα καὶ προγηράσκειν ἀναγκάζει καθέψοντα κατὰ τὰ αὐτὰ τῷ σιδήρῳ μαλασσομένης τῇ θερμότητι τῆς σαρκός· ἐντεῦθεν οἱονεὶ τῆς βαφῆς","t":"There are four reasons (for this is where I turned aside) for which we go to the bath: for cleanliness, warmth, health, or finally pleasure. Bathing for pleasure must be dismissed; for shameless pleasure must be cut out entirely. Women may take the bath for cleanliness and health, men for health only. Bathing for warmth is superfluous, since one can relieve in other ways what is stiffened by cold. Constant use of the bath weakens the strength and relaxes the natural tone, and often brings faintness and fainting fits. For bodies drink, in a way, like trees, not only with the mouth but also, they say, through the opening of the pores of the whole body in the bath. The proof is that people who are thirsty often relieve their thirst by getting into the water. So even if the bath is useful for something, we should not weaken ourselves by it. The ancients called baths “fullers of men,” since they wrinkle bodies sooner than is fitting and force them to age before their time, boiling them, as the flesh is softened by the heat like iron; hence, as it were for dipping"},"clement-paedagogus/3.9.47":{"o":"καὶ τῆς στομώσεως τοῦ ψυχροῦ δεόμεθα. οὐδὲ μὴν ἑκάστοτε λουτέον, ἀλλʼ εἴτε λίαν τις εἴη κενὸς ἢ αὖ πλήρης ἄγαν, παραιτητέον τὸ βαλανεῖον· ναὶ μὴν κατὰ τὴν τοῦ σώματος ἡλικίαν καὶ τοῦ ἔτους τὴν ὥραν· οὐ γὰρ πάντας [ἀεὶ] οὐδὲ ἀεὶ ὀνίνησιν, ὡς οἱ περὶ ταῦτα σοφοὶ ὁμολογοῦσιν. ἡμῖν δὲ ἀπόχρη ἡ συμμετρία, ἣν πανταχοῦ βοηθὸν ἐπικαλούμεθα τῷ βίῳ· οὐδὲ γὰρ τοσοῦτον ἐνδιατριπτέον τῷ βαλανείῳ ὡς δεῖσθαι χειραγωγοῦ, οὐδὲ συνεχῶς καὶ πολλάκις τῆς ἡμέρας λούεσθαι καθάπερ εἰς ἀγορὰν θαμίζοντας. ἀλλὰ καὶ τὸ ὑπὸ πλειόνων οἰκετῶν καταιονεῖσθαι ἐξυβρίζειν ἐστὶν εἰς τοὺς πλησίον, πλεονεκτούντων τῇ τρυφῇ καὶ συνιέναι μὴ ἐθελόντων, ὡς κοινὸν ἐπʼ ἴσης εἶναι τῶν λουομένων τὸ βαλανεῖον δεῖν. λούειν δὲ δεῖ μάλιστα μὲν τὴν ψυχὴν καθαρσίῳ λόγῳ, καὶ τὸ σῶμα δὲ ἔσθʼ ὅτε διὰ τὴν ἄσιν τὴν ἐπιφυομένην αὐτῷ, οὐ μὴν ἀλλʼ ἔσθʼ ὅτε καὶ ὑπεκλύειν τοὺς καμάτους. »οὐαὶ γὰρ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί,« φησὶν ὁ κύριος, »ὅτι ὅμοιοί ἐστε τάφοις κεκονιαμένοις· ἔξωθεν ὁ τάφος φαίνεται ὡραῖος, ἔνδον δὲ γέμει ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας.«","t":"and tempering, we need cold water. We should not bathe on every occasion, but should avoid the bath if one is very empty or very full; and also according to the age of the body and the season of the year; for it does not benefit all, nor always, as those skilled in these matters agree. For us moderation is enough, which we call on everywhere as a help in life. We should not stay so long in the bath as to need someone to lead us out by the hand, nor bathe continually and many times a day, frequenting it like the market. And to be doused by many servants is an insult to our neighbors, since it takes more for luxury and refuses to understand that the bath should be common to all bathers equally. We must wash above all the soul with the cleansing Word, and the body sometimes, because of the dirt that grows on it, and sometimes also to relieve fatigue. “For woe to you, scribes and Pharisees, hypocrites,” says the Lord, “for you are like whitewashed tombs; outwardly the tomb appears beautiful, but inside it is full of dead men's bones and all uncleanness.”"},"clement-paedagogus/3.9.48":{"o":"καὶ πάλιν τοῖς αὐτοῖς φησιν· »οὐαὶ ὑμῖν, ὅτι καθαρίζετε τὸ ἔξω τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔνδοθεν δὲ γέμουσιν ἀκαθαρσίας. καθάρισον πρῶτον τὸ ἔνδον τοῦ ποτηρίου, ἵνα γένηται καὶ τὸ ἔξωθεν καθαρόν.« τὸ μὲν οὖν ἄριστον λουτρὸν τῆς ψυχῆς ἀποσμήχει τὸν ῥύπον καί ἐστι πνευματικόν, ἐφʼ οὗ διαρρήδην ἡ προφητεία λέγει· »ἐκπλυνεῖ κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Ἰσραήλ, καὶ καθαριεῖ τὸ αἷμα ἐκ μέσου αὐτῶν«, τὸ αἷμα τῆς ἀνομίας καὶ τῶν προφητῶν τοὺς φόνους. καὶ τὸν τρόπον τῆς καθάρσεως ἐπήγαγεν ὁ λόγος εἰπών· »ἐν πνεύματι κρίσεως καὶ ἐν πνεύματι καύσεως.« τὸ δὲ τοῦ σώματος τὸ σαρκικὸν καὶ διὰ μόνου ὕδατος ἀποπληροῦται, καθάπερ ἐν ἀγροῖς γίνεται πολλάκις, ὅπου βαλανεῖον οὐκ ἔστιν.","t":"And again he says to the same people: “Woe to you, for you clean the outside of the cup and the dish, but inside they are full of uncleanness. Clean first the inside of the cup, so that the outside also may become clean.” The best bath, then, wipes off the filth of the soul and is spiritual; of it prophecy says expressly: “The Lord will wash away the filth of the sons and daughters of Israel, and will cleanse the blood from their midst,” the blood of lawlessness and the murders of the prophets. And the Word added the manner of cleansing, saying: “by a spirit of judgment and by a spirit of burning.” The fleshly washing of the body is accomplished even by water alone, as often happens in the country, where there is no bath."}}