The Instructor 2.4.40–2.7.60
Greek text: Stählin, GCS 12 (Greek text: Otto Stählin, Clemens Alexandrinus 1: Protrepticus und Paedagogus (GCS 12, 1905), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 2 (1885).
The 2, chapter 4
2.4.40Stählin 1:181–182
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.
Apestō de hēmin tēs logikēs euōchias ho kōmos, alla kai hai pannychides hai mataioi epi paroinią komōsai; ho men gar esti methystikos [aulos] alys, erōtikēs schediastēs adēmonias, ho kōmos; erōs de kai methē, ta alogista pathē, makran apǭkistai tou hēmedapou chorou; synkōmos de paroinia tis estin hē pannychis [de] epi potǭ, methēs ekklētikē kai synousias erethistikē, tolma aischropoios. hoi de en aulois kai psaltēriois kai chorois kai orchēmasin kai krotalois Aigyptiōn kai toiautais rhąthymiais saloi ataktoi kai aprepeis kai apaideutoi komidę̄ gignointo an kymbalois kai tympanois exēchoumenoi kai tois tēs apatēs organois peripsophoumenoi; atechnōs gar, hōs emoi dokei, theatron methēs to toiouton ginetai symposion. »apothemenous gar hēmas ta erga tou skotous endysasthai ta hopla tou phōtos« axioi ho apostolos, »hōs en hēmerą euschēmonōs peripatountas, mē kōmois kai methais, mē koitais kai aselgeiais« scholazontas.
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.”
Rom 13:12 (quotation, high confidence) · Rom 13:13 (quotation, high confidence)
Notes and citation
Summary: Revels and all-night drinking parties with flutes, dances, and cymbals have no place at a Christian feast; we should walk decently as in the day.
- The quotation is Rom 13:12–13. The bracketed words are marked by the editor as glosses.
Notes on the original text
- Digital text corrected (accent: grave on the relative ὃ; accent: grave on ἂν): ὅ μὲν γάρ ἐστι → ὃ μὲν γάρ ἐστι; γίγνοιντο ἄν κυμβάλοις → γίγνοιντο ἂν κυμβάλοις.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.4.40 (Stählin 1:181–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-4-40).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.4.41Stählin 1:182–183
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
Syrinx men oun poimesin aponenemēsthō, aulos de anthrōpois deisidaimosin eis eidōlolatreias speudousin. kai gar hōs alēthōs apopemptea ta organa tauta nēphaliou symposiou, thēriois mallon ē anthrōpois katallēla kai anthrōpōn tois alogōterois. tas men gar elaphous tais syrinxi kēleisthai pareilēphamen kai epi tas podagras pros tōn kynēgōn thēreuomenas agesthai tǭ melei, tais de hippois mignymenais hoion hymenaios epauleitai nomos aulǭdias; hippothoron touton keklēkasin hoi mousikoi. pasan de hapaxaplōs aneleutheron opsin te kai akoēn kai synelonti phanai aisthēsin akrasias aischran, tēn hōs alēthōs anaisthēsian, ekkopteon eu mala, tēn en ommasin kai en ōsin gargalizousan kai apothēlynousan hēdonēn eulaboumenous; melōn gar toi kateagotōn kai rhythmōn goerōn tēs mousēs tēs Karikēs hai poikilai pharmakeiai diaphtheirousin tous tropous akolastǭ kai kakotechnǭ mousikę̄ eis pathos hyposyrousai. tou kōmou toutou tēn leitourgian tēn theïkēn diachōrizon psallei to pneuma »aineite auton en ēchǭ salpingos«, kai gar en ēchǭ salpingos anastēsei tous nekrous; »aineite auton en psaltēriǭ«, hoti hē glōtta to psaltērion kyriou; »kai en kitharą aineite auton«, kithara noeisthō to stoma, hoionei plēktrǭ krouomenon tǭ pneumati; »en tympanǭ kai chorǭ aineite auton«, tēn ekklēsian legei tēn meletēsasan tēs sarkos tēn anastasin en ēchounti tǭ dermati; »en chordais kai organǭ aineite auton«, organon to sōma legei to hēmeteron kai chordas ta neura autou, diʼ hōn enarmonion eilēphe tēn tasin, kai krouomenon tǭ pneumati tous phthongous apodidōsi tous anthrōpinous; »aineite auton en kymbalois alalagmou«, kymbalon tou stomatos
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,
Ps 150:3 (quotation, high confidence) · Ps 150:4 (quotation, high confidence) · Ps 150:5 (quotation, high confidence) · 1 Cor 15:52 (allusion, high confidence)
Notes and citation
Summary: Flutes and pipes suit beasts and idolaters, and sensual music corrupts; the instruments of Psalm 150 are to be understood spiritually as the tongue, mouth, body, and church.
- The quotation is Ps 150:3–5, with Clement's allegorical interpretation; “with the sound of the trumpet he will raise the dead” recalls 1 Cor 15:52 (1 Thess 4:16). Clement's allegory reflects the early church's avoidance of instruments in worship.
- The digital text repeats a clause (dittography), removed in the corrections. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (clause repeated in the digital text (dittography)): καὶ χορδὰς τὰ νεῦρα αὐτοῦ, διʼ ὧν ἐναρμόνιον εἴληφε τὴν τάσιν, καὶ χορδὰς τὰ νεῦρα αὐτοῦ, διʼ ὧν ἐναρμόνιον εἴληφε τὴν τάσιν, → καὶ χορδὰς τὰ νεῦρα αὐτοῦ, διʼ ὧν ἐναρμόνιον εἴληφε τὴν τάσιν,.
Cite (SBL): Clement of Alexandria, Paed. 2.4.41 (Stählin 1:182–183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-4-41).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.4.42Stählin 1:183
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.
tēn glōttan legei, hē tois krouomenois epēchei cheilesin. dia touto epephōnēsen tę̄ anthrōpotēti »pasa pnoē ainesatō ton kyrion«, hoti pasan, hēn epoiēsen, epeskepsato pnoēn. eirēnikon gar hōs alēthōs organon ho anthrōpos estin, ta dʼ alla ēn polypragmonę̄ tis, organa heurēsei polemika, ē tas epithymias ekphlegonta ē tous erōtas ekkaionta ē exagriainonta tous thymous. chrōntai goun para tous polemous autōn Tyrrēnoi men tę̄ salpingi, syringi de Arkades, Sikeloi de pēktisin kai Krētes lyrą kai Lakedaimonioi aulǭ kai kerati Thrąkes kai Aigyptioi tympanǭ kai Arabes kymbalǭ; heni de ara organǭ, tǭ logǭ monǭ tǭ eirēnikǭ, hēmeis kechrēmetha, hǭ gerairomen ton theon, ouketi tǭ psaltēriǭ tǭ palaiǭ kai tę̄ salpingi kai tympanǭ kai aulǭ, hois ethos ēn tous en polemǭ askētas kai tou theiou katapephronēkotas phobou ana tas panēgyreis [chordais] synchrēsthai, hōs dē to eklyton autōn tou phronēmatos dia tōn toioutōn epanistasthai rhythmōn.
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.
Ps 150:6 (quotation, high confidence)
Notes and citation
Summary: Other peoples use instruments for war; Christians use one peaceful instrument, the Word, to honor God.
- The quotation is Ps 150:6. The bracketed word is marked by the editor as an intrusion.
Topics: Prayer
Cite (SBL): Clement of Alexandria, Paed. 2.4.42 (Stählin 1:183; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-4-42).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.4.43Stählin 1:183–184
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.«
Estō de hēmōn hē para poton philophrosynē dittē kata ton nomon; ei gar »agapēseis kyrion ton theon sou«, epeita »ton plēsion sou«, protera men hē eis theon diʼ eucharistias kai psalmǭdias genesthō philophrosynē, deutera de eis ton plēsion dia tēs homilias tēs semnēs; »ho gar logos ho tou kyriou enoikeitō en hymin plousiōs«, ho apostolos phēsin. ho de logos houtos synarmozetai kai syschēmatizetai kairois, prosōpois, topois, sympotikos de esti nyn; epipherei gar ho apostolos palin; »en pasę̄ sophią didaskontes kai nouthetountes heautous psalmois, hymnois, ǭdais pneumatikais en tę̄ chariti, ądontes en tę̄ kardią hymōn tǭ theǭ; kai pan ho ti an poiēte ē en logǭ ē en ergǭ, panta en onomati kyriou Iēsou, eucharistountes tǭ theǭ kai patri autou.« houtos hēmōn ho kōmos ho eucharistos, kan pros kitharan ethelēsę̄s ē lyran ądein te kai psallein, mōmos ouk estin, Hebraion mimēsę̄ dikaion basilea euchariston tǭ theǭ. »agalliasthe, dikaioi, en tǭ kyriǭ, tois euthesi prepei ainesis«, phēsin hē prophēteia, »exomologeisthe tǭ kyriǭ en kitharą, en psaltēriǭ dekachordǭ psalate autǭ, ąsate autǭ ąsma kainon.«
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.”
Matt 22:37 (quotation, high confidence) · Matt 22:39 (quotation, high confidence) · Col 3:16 (quotation, high confidence) · Col 3:17 (quotation, high confidence) · Ps 33:1 (32:1 LXX) (quotation, high confidence) · Ps 33:2 (32:2 LXX) (quotation, high confidence) · Ps 33:3 (32:3 LXX) (quotation, high confidence)
Notes and citation
Summary: At meals Christians should love God through thanksgiving and psalms and their neighbor through good conversation; singing to the lyre or cithara, as David did, is not blameworthy.
- The quotations are Matt 22:37, 39; Col 3:16–17; and Ps 33:1–3 (32:1–3 LXX). Clement allows stringed instruments at the domestic meal, while treating the instruments of the Psalms allegorically in 2.4.41.
Cite (SBL): Clement of Alexandria, Paed. 2.4.43 (Stählin 1:183–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-4-43).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.4.44Stählin 1:184
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.
kai mē ti to dekachordon psaltērion ton logon ton Iēsoun mēnyei, tǭ stoicheiǭ tēs dekados phaneroumenon. hōs de harmodion prin hēmas metalabein trophēs tōn sympantōn eulogein ton poiētēn, houtōs kai para poton kathēkei psallein autǭ tōn autou metalambanontas ktismatōn; kai gar ho psalmos emmelēs estin eulogia kai sōphrōn; »ǭdēn pneumatikēn« ho apostolos eirēke ton psalmon. epi pasin te prin hypnou lachein eucharistein hosion tǭ theǭ tēs autou charitos kai philanthrōpias apolausantas, hōs kai epi ton hypnon ienai hēmas entheōs. »kai exomologēsasthe autǭ en ǭdais cheileōn«, phēsin; »hoti en prostagmati autou pasa eudokia ginetai, kai ouk estin elattōsis eis to sōtērion autou.« alla kai en tois palaiois Hellēsi para tas sympotikas euōchias kai tas epipsekazousas kylikas Hebraïkōn katʼ eikona psalmōn ąsma to kaloumenon skolion ę̄deto, koinōs hapantōn mią phōnę̄ paianizontōn, esthʼ hote de kai en merei perielittontōn tas proposeis tēs ǭdēs; hoi de mousikōteroi autōn kai pros lyran ę̄don. allʼ hai men erōtikai makran errontōn ǭdai, hymnoi de estōn tou theou hai ǭdai. »ainesatōsan«, phēsin, »to onoma autou en chorǭ, en tympanǭ kai psaltēriǭ psalatōsan autǭ.« kai tis ho psallōn choros, auto soi diēgēsetai to pneuma; »hē ainesis autou en ekklēsią hosiōn, agalliasthōsan epi tǭ basilei autōn.« kai palin epipherei; »hoti eudokei kyrios en tǭ laǭ autou.« kai gar harmonias paradekteon tas sōphronas, apōtatō hoti malista elaunontas tēs errōmenēs hēmōn dianoias tas hygras ontōs harmonias, hai peri tas kampas tōn phthongōn kakotechnousai eis thrypsin kai bōmolochian ekdiaitōntai; ta de austēra kai sōphronika melē apotassetai tais tēs methēs agerōchiais. kataleipteon oun tas chrōmatikas harmonias tais achrōmois paroiniais kai tę̄ anthophorousę̄ kai hetairousę̄ mousikę̄.
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.
Col 3:16 (quotation, high confidence) · Ps 149:3 (quotation, high confidence) · Ps 149:1 (quotation, high confidence) · Ps 149:2 (quotation, high confidence) · Ps 149:4 (quotation, high confidence)
Notes and citation
Summary: Blessing God with psalms at meals and before sleep is fitting; Greek drinking songs imitated the Hebrew psalms; love songs and soft, chromatic music are to be avoided.
- Iota (Ι), the first letter of Jesus's name in Greek, stands for the number ten. The quotations are Col 3:16, Sir 39:15–18 (loosely), Ps 149:3, 1, and 4. Chromatic harmonies were regarded in antiquity as soft and effeminate.
Extrabiblical texts: Sir 39:15–18 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Prayer, Christology
Cite (SBL): Clement of Alexandria, Paed. 2.4.44 (Stählin 1:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-4-44).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
The 2, chapter 5
2.5.45Stählin 1:184–185
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.
Mimēlous de anthrōpous geloiōn, mallon de katagelastōn pathōn tēs hēmeteras exelasteon politeias. pantōn gar tōn logōn apo dianoias kai ēthous rheontōn ouch hoion te esti geloious tinas proesthai logous, mē ouchi apo geloiou ēthous pheromenous. to gar »ouk esti dendron kalon poioun karpon sapron oude mēn dendron sapron poioun karpon kalon« kantauthʼ an harmosai; karpos dianoias ho logos estin. ei toinyn tous gelōtopoious exoikisteon tēs hēmedapēs politeias, pollou ge kai dei hēmin autois epitrepein gelōtopoiein. atopon gar, hōn akroatas genesthai kekōlytai, toutōn heuriskesthai mimētas; pollǭ de eti atopōteron geloion auton spoudazein genesthai, toutʼ estin ephybriston kai katagelaston. ei gar geloiōs schēmatisthēnai, kathaper en tais pompais horōntai tines, ouk an hypomeinaimen, pōs an eikotōs ton entos anthrōpon epi to geloioteron schēmatizomenon anaschoimetha? kai ei to prosōpon ouk an hekontes epi to geloioteron metastrepsaimen [an] pote, [kai] pōs an kata tous logous epitēdeusaimen einai te kai phainesthai geloioi, to timiōtaton pantōn tōn en anthrōpois ktēmatōn katamōkōmenoi, ton logon? chleuē men oun epitēdeuein tauta, epei mēde ho tōn geloiōn logos [toios] akroaseōs axios, dia tōn onomatōn autōn epi ta aischra tōn ergōn ethizōn, charientisteon te, ou gelōtopoiēteon.
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.
Matt 7:18 (quotation, high confidence) · Luke 6:43 (quotation, medium confidence)
Notes and citation
Summary: Jesters and buffoonery have no place among Christians: speech is the fruit of character, and ridiculous speech comes from a ridiculous character.
- The quotation is Matt 7:18 (Luke 6:43). The banishing of mimics from “our commonwealth” echoes Plato, Republic 3.398a. The bracketed words are marked by the editor as spurious (to be deleted).
Notes on the original text
- Digital text corrected (accent: grave on ἂν): οὐκ ἄν ἑκόντες → οὐκ ἂν ἑκόντες.
Extrabiblical texts: Plato, Resp. 398a (Plato (works); echo)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.5.45 (Stählin 1:184–185; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-5-45).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.5.46Stählin 1:185–186
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.«
alla kai auton ton gelōta epistomisteon. kai gar au kai autos hon men dei tropon exagomenos emphainei kosmiotēta, mē tautę̄ de chōrōn akolasian endeiknytai. haplōs gar hoposa physika tois anthrōpois estin, tauta ouk anairein ex autōn dei, mallon de metron autois kai kairon epitithenai preponta. ou gar epeidē gelastikon zǭon ho anthrōpos, gelasteon ta panta, epeidē oude ho hippos chremetistikos ōn chremetizei ta panta; hōs de zǭa logika sphas autous harmosteon eukratōs, to austēron tēs spoudēs hēmōn kai to hypertonon chalōntas emmelōs, ouk eklyontas ekmelōs. hē men gar kathʼ harmonian tou prosōpou, kathaper organou, kosmios anesis meidiama keklētai (diachysis houtōs anaklatai kata prosōpon), sōphronountōn [ho] gelōs; hē de ekmelēs tou prosōpou eklysis, ei men epi gynaikōn ginoito, kichlismos prosagoreuetai, gelōs de esti pornikos, ei de epi andrōn, kanchasmos, gelōs estin houtos mnēstēriōdēs kaxybrizōn; »mōros de en gelōti anypsoi phōnēn autou«, phēsin hē graphē, »anēr de panourgos mogis hēsychę̄ meidiasei.«
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.”
Notes and citation
Summary: Laughter is natural but must be moderated: a smile befits the self-controlled, while loud laughter is the mark of the fool.
- “Laughter of the suitors” refers to Penelope's suitors in the Odyssey (20.345–349). The quotation is Sir 21:20. The bracketed word is marked by the editor as spurious (to be deleted).
Extrabiblical texts: Sir 21:20 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.5.46 (Stählin 1:185–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-5-46).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.5.47Stählin 1:186
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.
phronimon legei ton panourgon nyn, ton enantiōs tǭ mōrǭ diakeimenon. allʼ oudʼ empalin einai dei skythrōpon, alla synnoun; apodechomai gar eu mala ekeinon [prosōpois meidiōnta] hos ephaineto meidioōn blosyroisi prosōpasi [ton tois blosyrois]; »hētton« gar »an katagelastos ho gelōs autǭ eiē«. chrē de kai to meidiama paidagōgeisthai, kai ei men epʼ aischrois eiē, erythriōntas mallon ē meidiōntas phainesthai, mē synēdesthai dia sympatheian dokōmen, ei de epi lypērois, katēphesterous harmozei blepesthai ē ephēdesthai dokein; to men gar anthrōpinou logismou tekmērion, to de ōmotētos hypolēpsin endeiknytai. oute gar aei gelasteon (ametron gar) oute presbyterōn ē tinōn heterōn entropēs axiōn parontōn, ei mē ara ti autoi eis to diacheai hēmas charientisainto, oude pros tous tychontas gelasteon oudʼ en panti topǭ oude mēn pasin oude epi pasin.
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.
Notes and citation
Summary: One should be neither a loud laugher nor sullen, but thoughtful; a smile must suit the occasion and the company.
- The phrase “smiling with a stern face” is Homer, Iliad 7.212 (of Ajax). The quoted remark is of unknown source. The bracketed words are marked by the editor as glosses.
Extrabiblical texts: Homer, Il. 7.212 (Homer, Iliad; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.5.47 (Stählin 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-5-47).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.5.48Stählin 1:186–187
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.
malista gar meirakiois kai gynaixin olisthos eis diabolas ho gelōs estin. to de kai phainesthai kataplēktikon porrōthen tōn peirōntōn esti phygadeutikon; dynatē gar apokrousasthai tēs aselgeias tas prosbolas kai ek monēs tēs prosopseōs hē semnotēs; pantas de, hōs epos eipein, tous anoētous ho oinos kai thʼ hapalon gelasai kai orchēsasthai anōgei, eis malakian ektrepōn to androgynon ēthos. kai skopein dei pōs enteuthen hē parrēsia tēn akosmian eis aischrologian auxei; kai ti epos proeēken, hoper tʼ arrēton ameinon. malista goun en oinǭ kathorasthai ta ēthē tōn hypoulōn symbebēken tēs hypokriseōs apogymnoumena dia tēn aneleutheron parrēsian tēs paroinias, diʼ hēn katakoimizetai men ho logos en autę̄ tę̄ psychę̄ karēbarēsas tę̄ methę̄, ta de ektrapela epegeiretai pathē katadynasteuonta tēs astheneias tou logismou.
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.
Notes and citation
Summary: Laughter is a danger to the young; wine makes the foolish laugh and dance, loosens the tongue into foul speech, and exposes hidden character.
- The quotations are from Homer, Odyssey 14.464–466.
Extrabiblical texts: Homer, Od. 14.464–466 (Homer, Odyssey; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.5.48 (Stählin 1:186–187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-5-48).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
The 2, chapter 6
2.6.49Stählin 1:187
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,
Aischrologias de pantelōs autois te hēmin aphekteon kai tous chrōmenous autę̄ epistomisteon kai opsei drimyterą kai prosōpou apostrophę̄ kai tǭ apomyktērismǭ kaloumenǭ, pollakis de kai logǭ trachyterǭ. »ta gar exionta«, phēsin, »ek tou stomatos koinoi ton anthrōpon«, koinon kai ethnikon kai apaideuton kai aselgē deiknysin auton, ouchi de idion kai kosmion kai sōphrona. pros de tēn akoēn tōn aischrōn kai tēn thean tōn homoiōs echontōn ho theios paidagōgos kata ta auta tois palaiousi tōn paidiōn, hōs mē ta ōta thrauoito autōn, tous sōphronas peritithēsi logous kathaper antōtidas, hōs mē dynasthai exikneisthai eis thrausin tēs psychēs to krouma tēs porneias; tous de ophthalmous kateuthynei epi tēn thean tōn kalōn,
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,
Matt 15:11 (quotation, high confidence) · Matt 15:18 (quotation, high confidence)
Notes and citation
Summary: Christians must avoid and discourage foul speech, which defiles; the Instructor guards the ears with chaste words like wrestlers' ear-guards and turns the eyes to good things.
- The quotation is Matt 15:11, 18. The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.6.49 (Stählin 1:187; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-6-49).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.6.50Stählin 1:187–188
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.
ameinon einai legōn tois posin ē tois ophthalmois olisthainein. tautēn apokrouomenos tēn aischrologian ho apostolos »pas logos sapros ek tou stomatos hymōn« phēsin »mē ekporeuesthō, allʼ ei tis agathos«. palin te au; »kathōs prepei hagiois, mē onomazesthō en hymin aischrotēs kai mōrologia ē eutrapelia, ha ouk anēken, alla mallon eucharistia.« ei de ho mōron eipōn ton adelphon enochos eis krisin, ti peri tou mōrologountos apophanoumetha? hę̄ kai peri toutou gegraptai; »hos an lalēsę̄ logon argon, apodōsei logon kyriǭ en hēmerą kriseōs.« authis te »ek tou logou sou dikaiōthēsę̄« phēsin, »kai ek tou logou sou katadikasthēsę̄«. tines oun hai antōtides hai sōtērioi? kai tines hai tōn olisthērōn ophthalmōn paidagōgēseis? hai meta tōn dikaiōn synanastrophai prolambanousai kai proemphrattousai ta ōta tois apagein tēs alētheias boulomenois. phtheirousin ēthē chrēsta homiliai kakai, hē poiētikē legei.
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.
Eph 4:29 (quotation, high confidence) · Eph 5:3 (quotation, high confidence) · Eph 5:4 (quotation, high confidence) · Matt 5:22 (allusion, high confidence) · Matt 12:36 (quotation, high confidence) · Matt 12:37 (quotation, high confidence) · 1 Cor 15:33 (quotation, high confidence)
Notes and citation
Summary: Paul forbids foul and foolish talk; we will give account for every idle word; keeping company with the righteous guards ears and eyes.
- The saying about slipping with the feet recalls Sir 20:18 (where it is the tongue). The quotations are Eph 4:29, Eph 5:3–4, Matt 5:22 (freely), Matt 12:36–37, and Menander's line (from the Thais) quoted also in 1 Cor 15:33.
Extrabiblical texts: Sir 20:18 (Sirach [in RC, EO, ETH canons]; echo); Menander, Thais (Menander, Thais; quotation)
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Paed. 2.6.50 (Stählin 1:187–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-6-50).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.6.51Stählin 1:188
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.
gennaioteron de ho apostolos »ginesthe« phēsin »apostygountes to ponēron kollōmenoi tǭ agathǭ;« ho gar meta tōn hagiōn anastrephomenos hagiasthēsetai. pantę̄ oun aphekteon tōn aischrōn akousmatōn kai rhēmatōn kai theamatōn, poly de mallon ergōn aischrōn kathareuteon, touto men en epideixesi kai paragymnōsesi merōn tinōn tou sōmatos, hōn ou chrē, touto de en tais epitheōrēsesi tōn aporrētoterōn merōn; oude gar ēnescheto tou dikaiou tēn gymnōsin aischran ousan epidein sōphrōn huios, eskepase de hē sōphrosynē, ho egymnōsen hē methē, to periopton tēs agnoias paraptōma. kathareuteon de ouden hētton kan tais prophorais tōn phōnōn, hais abata einai chrē ta ōta tōn en Christǭ pepisteukotōn. tautę̄ moi dokei ho paidagōgos mēde phthenxasthai ti tōn tēs aschēmosynēs ephienai hēmin, porrōthen diaballōn pros tēn akolasian.
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.
Rom 12:9 (quotation, high confidence) · Ps 18:25 (17:26 LXX) (echo, medium confidence) · Gen 9:23 (allusion, high confidence)
Notes and citation
Summary: Hate evil and cling to good; avoid shameful sights, words, and deeds, as Noah's sons covered their father's nakedness.
- The quotation is Rom 12:9; “one who associates with the holy will be made holy” echoes Ps 18:25 (17:26 LXX). The allusion is Gen 9:23.
Notes on the original text
- Digital text corrected (stray raised point in the digital text): ὧν οὐ χρή, τοῦτο· δὲ ἐν → ὧν οὐ χρή, τοῦτο δὲ ἐν.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.6.51 (Stählin 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-6-51).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.6.52Stählin 1:188–189
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.«
deinos gar aei tas rhizas tōn hamartēmatōn ekkoptein, to »ou moicheuseis« dia tou »ouk epithymēseis«; karpos gar tēs epithymias hē moicheia tēs rhizēs tēs kakēs. homoiōs oun kantautha ho paidagōgos tēn adea tōn onomatōn chrēsin diabeblēken, tēn adea tēs akolasias epimixian ekkoptōn. to gar en tois onomasin ataktein meletēn empoiei tou kai eis ta erga akosmein, to de peri tēn phōnēn sōphronein askein esti lagneias karterein. dieilēphamen de bathyterǭ logǭ hōs ara oute en tois onomasin oude mēn en tois synousiastikois moriois kai tę̄ kata gamon symplokę̄, kathʼ hōn keitai ta onomata ta peri tēn synētheian ou tetrimmena, hē tou ontōs aischrou prosēgoria tattetai; oude gar gony kai knēmē ta melē tauta oude mēn ta epʼ autois onomata kai hē diʼ autōn energeia aischra estin (melē de kai ta aidoia tou anthrōpou, aidous, ouk aischynēs katēxiōmena); aischron de hē paranomos autōn energeia, aischous kai oneidous dia touto kai kolaseōs axia; monon gar tǭ onti aischron hē kakia kai ta kata tautēn energoumena. toutois de analogōs aischrologia eikotōs an kaloito hē peri tōn tēs kakias ergōn logopoiia; hoion to peri moicheias dialegesthai ē paiderastias kai ta paraplēsia. nai mēn kai tēn phlyaron adoleschian katasigasteon. »ek gar toi polylogias ouk ekpheuxę̄«, phēsin, »hamartian;« dikēn ara hyphexei hē glōssargia; »esti gar siōpōn heuriskomenos sophos, kai esti misētos apo pollēs lalias.« ēdē kai autos hautǭ ho adoleschēs proskorēs; »pleonazōn gar logon bdelyttetai tēn psychēn autou.«
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.”
Exod 20:14 (quotation, high confidence) · Exod 20:17 (quotation, high confidence) · Matt 5:28 (echo, medium confidence) · Prov 10:19 (quotation, high confidence)
Notes and citation
Summary: The Instructor cuts off sin at its root, forbidding foul words as the path to foul deeds; the body and marriage are not shameful, only their misuse; idle chatter must also be avoided.
- “A deeper discussion” probably refers to Clement's planned or lost work on marriage (compare Stromata 3). The quotations are Exod 20:14, 17 (compare Matt 5:28), Prov 10:19, and Sir 20:5, 8.
Notes on the original text
- Digital text corrected (misplaced space at the opening quotation mark): φησίν, » ἁμαρτίαν·« → φησίν, »ἁμαρτίαν·«.
Extrabiblical texts: Sir 20:5 (Sirach [in RC, EO, ETH canons]; quotation); Sir 20:8 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Clement of Alexandria, Paed. 2.6.52 (Stählin 1:188–189; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-6-52).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
The 2, chapter 7
2.7.53Stählin 1:189–190
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.
Apestō de, apestō hēmōn kai to skōptein hybreōs prokatarchon, ex hōn erides kai machai kai echthrai dioidainousin. hybrin de ephamen methēs einai diakonon. ouk ek monōn de tōn ergōn, alla kai ek logōn anthrōpos krinetai. »en symposiǭ de«, phēsi, »mē elenxę̄s ton plēsion kai logon oneidismou mē eipę̄s autǭ.« ei gar kai ta malista parangelletai hagiois syneinai, skōptein ton hagion hamartia; »ek stomatos gar aphronōn«, phēsin hē graphē, »baktēria hybreōs«, epibathran hybreōs baktērian legousa, hę̄ epereidetai kai epanapauetai hē hybris. hothen agamai ton apostolon kantautha parainounta mēde ta eutrapela mēde ta mē anēkonta proïesthai hēmas rhēmata. ei gar diʼ agapēn hai epi tas hestiaseis syneleuseis, symposiou de to telos hē pros tous synontas philophrosynē, parepomena de tę̄ agapę̄ hē brōsis kai hē posis, pōs ou logikōs anastrepteon? oude dia tēn agapēn aporēteon; ei gar hōs epiteinontes tēn pros allēlous eunoian synimen, pōs echthras dia tou skōptein skaleuomen? siōpan de kreitton ē antilegein hamartian amathią prospheromenous. »makarios« hōs alēthōs »anēr, hos ouk ōlisthēsen en stomati autou kai ou katenygē en lypę̄ hamartias«, ētoi metanoēsas ephʼ hois lalēsas hēmarten ē en tǭ mēdena lypēsai lalēsas. katholou men oun neoi men kai neanides hōs epipan tōn toiōnde apechesthōn euōchiōn, hōs mē sphallointo peri ha mē prosēken; kai gar akousmata aēthē kai theamata aprepē kymainomenēs eti en autois tēs pisteōs ekripizei tēn dianoian, synergei de autois to astaton tēs hēlikias pros to eukataphoron tēs epithymias; esthʼ hote de kai allois paraitioi ginontai sphalmatōn, to epikindynon tēs hōras epideiknymenoi.
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.
Prov 14:3 (quotation, high confidence) · Eph 5:4 (allusion, high confidence) · Matt 12:37 (echo, medium confidence)
Notes and citation
Summary: Mockery at meals breeds enmity and is sinful; better to keep silent; and the young should generally stay away from banquets.
- The quotations are Sir 31:31 (34:31), Prov 14:3, Eph 5:4 (alluded to), and Sir 14:1.
Extrabiblical texts: Sir 31:31 (Sirach [in RC, EO, ETH canons]; quotation); Sir 14:1 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.7.53 (Stählin 1:189–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-7-53).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.7.54Stählin 1:190
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
eu gar toi parangellein hē sophia phainetai; »meta hypandrou gynaikos mē kathou to synolon kai mē symmetaklithę̄s epʼ ankōna metʼ autēs.« toutʼ esti mē syndeipnei pyknoteron, mēde esthie metʼ autēs. dio kai epipherei; »mēde symbolas poiei metʼ autēs en oinǭ, mē pote ekklinę̄ hē kardia sou epʼ autēn, kai tǭ haimati sou olisthēsę̄ eis apōleian;« sphalera gar hē paroinos eleutheria paranthein dynamenē; hypandron de ōnomasen, epei meizōn ho kindynos tǭ lysai tēn desin tēs symbiōseōs peirōmenǭ. ei de kai anankē tis peritychoi parienai keleuousa, hai men kekalyphthōn agan ampechonę̄ ektosthen, endothen de aidoi; hosai de mē hypandroi, eschatē tautais diabolē eis andrōn pareinai symposion kai tauta oinōmenōn. hoi de epi tēn klisian tas opseis pēxantes ametasaleutoi tois ankōsin erēreismenoi monois parestōn tois ōsin; ei de kai kathezointo, mē enallax tō pode echontōn mēde mēn thateron toin mēroin thaterǭ epipherontōn ē tēn cheira tǭ geneiǭ hypereidontōn; agennes
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
Notes and citation
Summary: Wisdom warns against dining and drinking with married women; if women must be present they should be modestly dressed, and men should keep their eyes and posture decorous.
- The quotation is Sir 9:9. The sentence continues in the next section.
Extrabiblical texts: Sir 9:9 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Clement of Alexandria, Paed. 2.7.54 (Stählin 1:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-7-54).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.7.55Stählin 1:190–191
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
gar mē pherein hauton, kai touto katēgorēma tou neou. syneches de kai to metakinoumenon enallattein to schēma, kouphotētos symbolon. sōphronos de eutheōs en posei kai en brōsei to elatton haireisthai kai to scholaiteron, ou to propetesteron, kan tǭ katarchesthai kan tois dialeimmasi, kai to prokatalēgein de kai to aprospathes. »phage«, phēsin, »hōs anthrōpos ta parakeimena, pausai prōtos charin paideias, kai ei ana meson pleionōn ekathisas, proteros autōn mē ekteinę̄s cheira.« oukoun proekpēdēteon hypo laimargias anapeithomenous pote oude mēn epiglichomenous parekteinein mechri pollou chrē, tę̄ ephysterēsei tēn akrasian homologountas, allʼ oude en tǭ metaxy proskeimenous phainesthai kathaper ta thēria tę̄ borą oude mēn pleionos opsou prospheresthai; ou gar opsophagos physei, alla
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
Notes and citation
Summary: At table the self-controlled eat little and slowly, do not reach first or linger long, and sit decorously.
- The quotation is Sir 31:16–18 (34:16–18). The sentence continues in the next section.
Extrabiblical texts: Sir 31:16–18 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.7.55 (Stählin 1:190–191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-7-55).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.7.56Stählin 1:191
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.
sitophagos anthrōpos. proanistasthai de tōn pollōn kai tou symposiou hypexienai epieikōs andros sōphronos; »en hōrą gar«, phēsin, »anastaseōs mē ouragei kai apotreche eis oikon sou.« elegon de hoi dōdeka proskalesamenoi to plēthos tōn mathētōn; »ouk areston estin hēmas kataleipsantas ton logon tou theou diakonein trapezais.« ei dē touto ephylaxanto, pollǭ mallon gastrimargian epheugon. hoi de autoi houtoi apostoloi »tois kata tēn Antiocheian kai Syrian kai Kilikian adelphois« epistellontes »edoxen« ephasan »tǭ pneumati tǭ hagiǭ kai hēmin mēden pleon epithesthai hymin baros plēn tōn epanankes, apechesthai eidōlothytōn kai haimatos kai pniktōn kai tēs porneias, ex hōn diatērountes heautous eu praxete«. phylattesthai de tas paroinias hōsper kai to kōneion dei; amphō gar hyposyrousin eis thanaton. »chrē de kai gelōtōn eirgesthai exaisiōn kai dakryōn« hypermetrōn; pollakis gar hoi oinōmenoi kanchasantes epi pleiston, eita mentoi hypēchthēsan ouk oidʼ hopōs paroinią tini parapeithomenoi eis dakrya; apądei gar tou logou kai to ekthēlynesthai kai to exybrizein.
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.
Acts 6:2 (quotation, high confidence) · Acts 15:23 (quotation, high confidence) · Acts 15:28 (quotation, high confidence) · Acts 15:29 (quotation, high confidence)
Notes and citation
Summary: The self-controlled leave meals early; the apostles avoided serving tables and forbade idol offerings, blood, strangled things, and sexual immorality; drunkenness brings both foolish laughter and tears.
- The quotations are Sir 32:11 (35:11), Acts 6:2, Acts 15:23, 28–29, and Plato, Laws 5.732c.
Extrabiblical texts: Sir 32:11 (Sirach [in RC, EO, ETH canons]; quotation); Plato, Leg. 732c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.7.56 (Stählin 1:191; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-7-56).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.7.57Stählin 1:191–192
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
presbytai de hōs tekna aphorōntes tous neous spaniaitata men, isōs dʼ an pou kai paixaien pros autous, eis touto episkōptontes, ho paidagōgēsei to euschēmon autōn. amelei pros ton aischyntēlon kai siōpēlon esti charientisasthai hōde pōs; ho de emos huios, ekeinon legō ton siōpōnta, ou pauetai lalōn. epiteinei gar tou neou tēn aidō hē toiautē episkōpsis emphainousa charientōs ta prosonta autǭ chrēsta dia tēs tōn phaulōn, ha mē prosestin autǭ, diabolēs; epinoia gar kai autē didaskalikē dia tou mē prosontos kyrousa to proson. amelei toiouton ti epikrinei ho ton hydropotēn kai sōphrona paroinein kai methyein legōn. ei de kai eien tines hoi philoskōmmones, siōpēteon hēmin kai parapempteon tous logous tous perittous, hōsper tas kylikas tas peplērōmenas; episphalēs gar hē toiautē paidia; »stoma de propetous engizei syntribę̄;« »ou paradexę̄ de akoēn mataian oude synkatathēsę̄ meta tou adikou genesthai martys adikos« oute eis diabolas oute eis blasphēmias, allʼ oudʼ eis
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
Prov 10:14 (quotation, high confidence) · Exod 23:1 (quotation, high confidence)
Notes and citation
Summary: Elders may tease the young gently in ways that teach modesty; but mockery should be passed over in silence, for it is dangerous.
- The quotations are Prov 10:14 and Exod 23:1. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (letter missing in the digital text): τὰς πεπλρωμένας → τὰς πεπληρωμένας.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.7.57 (Stählin 1:191–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-7-57).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.7.58Stählin 1:192
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.
kakoētheias. egō dʼ an moi dokō kai metron epitheinai phōnēs tois sōphrosin, hois ge epheitai lalein, ton antidialegomenon. sigē men gar aretē gynaikōn estin, akindynon de tōn neōn geras, logos de agathos hēlikias dedokimasmenēs. »lalēson, presbytere, en symposiǭ; prepei gar soi; allʼ aparapodistōs lalēson kai en akribeią epistēmēs. neaniske«, kai soi epitrepei hē sophia, »lalēson, ei chreia sou, molis dis eperōtētheis kephalaiōson logon en oligois.« amphō de hoi dialegomenoi to phthegma to sphōn tę̄ symmetrią parametrountōn; to te gar gegōnos tēs prophoras maniōdestaton, to te anēkouston pros tous pelas phthengesthai anaisthētou; ou gar akousontai. kai to men agenneias, to de authadeias tekmērion.
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.
Notes and citation
Summary: Speech should be measured to the listener: the old may speak at feasts, the young briefly when asked; the voice should be neither loud nor inaudible.
- The quotation is Sir 32:3–4, 7–8 (35:3–4, 7–8). “Silence is a virtue of women” echoes a Greek commonplace (Sophocles, Ajax 293).
Extrabiblical texts: Sir 32:3–8 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.7.58 (Stählin 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-7-58).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.7.59Stählin 1:192–193
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.
apestō de kai hē philoneikia kenēs nikēs heneken logōn, epei telos hēmin hē ataraxia, kai touto ara estin to »eirēnē soi«; »prin te akousai se mē apokrinou rhēma.« alla kai to tethrymmenon tēs phōnēs thēlydriou, sōphronos de kai to en tę̄ phōnę̄ memetrēmenon, megethous te hama kai mēkous kai tachous kai plēthous eirgontos to phthegma to autou. oute gar makrologēteon pote oute polylogēteon oute adoleschēteon, allʼ oude trochalōs kai syndiōkomenōs homilēteon. kai gar autę̄ tę̄ phōnę̄, hōs epos eipein, dikaiosynēs metadoteon tous te akairoboas kai tous kekraktas epistomisteon. tautę̄ gar au ton Thersitēn plēgais ę̄kisato ho sōphrōn Odysseus, hoti monos ametroepēs ekolǭa, hos rhʼ epea phresin hę̄sin akosma te polla te ę̄dei, maps, atar ou kata kosmon. »phoberos en apōleią autou anēr glōssōdēs.« tōn goun phlyarōn, kathaper tōn palaiōn hypodēmatōn, ta men alla hypo tēs kakias katatetriptai, monē de hē glōtta perileipetai eis blabēn.
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.
Luke 24:36 (allusion, medium confidence) · John 20:19 (allusion, medium confidence)
Notes and citation
Summary: Avoid contentious argument and immoderate speech; a measured voice befits the self-controlled, as Odysseus's rebuke of the babbling Thersites shows.
- “Peace to you” is the greeting of Luke 24:36 (John 20:19). The quotations are Sir 11:8, Homer, Iliad 2.212–214, and Sir 9:18.
Extrabiblical texts: Sir 11:8 (Sirach [in RC, EO, ETH canons]; quotation); Homer, Il. 2.212–214 (Homer, Iliad; quotation); Sir 9:18 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.7.59 (Stählin 1:192–193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-7-59).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.7.60Stählin 1:193
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.
tautę̄ toi biōphelestata hē sophia parainei »mē adoleschein en plēthei presbyterōn«, anōthen de hēmōn tēn phlyarian ekkoptousa, theothen archousa, metriazein nomothetousa hōde pōs; »mē deuterōsę̄s logon en proseuchę̄ sou.« poppysmoi de kai syrigmoi kai hoi dia tōn daktylōn psophoi tōn oiketōn hoi proklētikoi, alogoi sēmasiai ousai logikois anthrōpois ekkliteoi; paraitēteon de kai to syneches apoptyein kai to chremptesthai biaioteron. mēde apomyttesthai para poton; stochasteon gar hamę̄ ge pę̄ tōn syneuōchoumenōn, mē aposterxōsin apo nautias tēn toiande akosmian, hē katēgoros estin akrasias; ou gar kata ta auta tois bousin kai tois onois hē phatnē hama kai ho koprōn; kai gar hoi polloi apomyttontai kai ptyousin hama en tǭ autǭ kai deipnousi. ptarmos de ei tǭ epigenoito, hōsper amelei kai hē erygē, ouk exēchein deēsei tous plēsion tǭ psophǭ tēs autōn katamartyrountas apaideusias, allʼ hē men parapemptea, hē erygē, hēsychę̄ syn tǭ ekpneomenǭ aeri schēmatizomenǭ kosmiōs tǭ stomati, ouchi de tragikōn dikēn prosōpeiōn dielkomenǭ kai kechēnoti. ptarmou de to taraktikon aphaireteon apolabomenois praōs tas anapnoas; tautę̄ gar euschēmonestata tēn athroan tou pneumatos apeilēn enaposbesteon oikonomounta tēn diexodon, hōs kai lathein peirasthai, ēn ti kai synexaxę̄ ekbiazomenos ho aēr perittōma. agerōchias de kai ataxias symbolon to prostheinai tois ēchois ethelein, mē ouchi aphairein. hoi de diaglyphontes tous odontas haimassontes ta oula sphisi te autois eisin aēdeis kai tois plēsion apechtheis. nai mēn kai tōn ōtōn hoi gargalismoi kai tōn ptarmōn hoi erethismoi hyōdeis eisi knēsmoi, porneias akolastou meletētikoi. kai tas hypʼ opsin de aschēmosynas paraitēteon kai tas aischrologias autōn. kathestōs de kai to blemma estō, kai hē tou trachēlou epistrophē kai hē kinēsis eustathēs kai hē tōn cheirōn kata tas homilias prophora. katholou gar ho Christianos ēremias kai hēsychias kai galēnēs kai eirēnēs oikeios estin.
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.
Matt 6:7 (echo, medium confidence)
Notes and citation
Summary: Wisdom forbids idle chatter even in prayer; at table Christians should avoid rude noises and habits, and behave with calm and decorum, for the Christian belongs to peace.
- The quotations are Sir 7:14 (both sayings).
Extrabiblical texts: Sir 7:14 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Clement of Alexandria, Paed. 2.7.60 (Stählin 1:193; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-4-40/#p-2-7-60).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.