The Instructor 2.8.61–2.9.82
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 8
2.8.61Stählin 1:193–194
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.«
Stephanōn de hēmin kai myrōn chrēsis ouk anankaia. exokellei gar eis hēdonas kai rhąthymias, malista geitniōsēs tēs nyktos. oidʼ hoti »alabastron myrou« para to deipnon to hagion komisasa hē gynē tous podas ēleiphen tou kyriou kai hēsen auton. oida de kai chrysǭ kai lithǭ timiǭ tous palaious tōn Hebraiōn anadoumenous basileis. Allʼ hē men gynē mēdepō tou logou metalabousa (eti gar ēn hamartōlos), hoper hēgeito to kalliston einai parʼ autę̄, to myron, toutǭ tetimēke ton despotēn; amelei kai tǭ kosmǭ tou sōmatos, tais thrixi tais heautēs, apepsato to peritton tou myrou, epispendousa tǭ kyriǭ metanoias dakrya. dia touto »apheōntai autēs hai hamartiai«. dynatai de touto symbolon einai tēs didaskalias tēs kyriakēs kai tou pathous autou; myrǭ gar euōdei aleiphomenoi hoi podes theïkēn ainittontai didaskalian epi ta perata tēs gēs metʼ eukleias hodeuousan; »exēlthen gar ho phthongos autōn epi ta perata tēs gēs.«
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.”
Luke 7:37 (quotation, high confidence) · Luke 7:38 (allusion, high confidence) · Luke 7:48 (quotation, high confidence) · Matt 26:7 (allusion, medium confidence) · Ps 21:3 (20:4 LXX) (allusion, medium confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence) · Rom 10:18 (quotation, medium confidence)
Notes and citation
Summary: Garlands and perfumes are unnecessary; the sinful woman who anointed Jesus's feet honored him with what she had, and her perfume symbolizes his teaching spreading to the ends of the earth.
- The allusions and quotations are Luke 7:37–38, 48 (compare Matt 26:7), Ps 21:3 (20:4 LXX), and Ps 19:4 (18:5 LXX; Rom 10:18).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.8.61 (Stählin 1:193–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-61).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-61) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.62Stählin 1:194–195
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
kai ei mē phortikos einai dokō, hoi podes hoi tou kyriou hoi memyrismenoi apostoloi eisin prophēteią tēs euōdias tou chrismatos hagiou metalabontes pneumatos. hoi goun perinostēsantes tēn oikoumenēn apostoloi kai to euangelion kēryxantes podes allēgorountai kyriou, peri hōn kai dia tou psalmǭdou prothespizei to pneuma; »proskynēsōmen eis ton topon, hou estēsan hoi podes autou«, toutʼ estin, hou ephthasan hoi podes autou hoi apostoloi, diʼ hōn kēryssomenos epi ta perata hēken tēs gēs. dakrya de hē metanoia esti, kai lelymenai triches philokosmias ekērysson apallagēn kai tēn meta tou kērygmatos dia ton kyrion thlipsin en hypomonais, tēs palaias ekeinēs dia tēn pistin tēn nean lelymenēs kenodoxias. alla kai pathos emphainei despotikon mystikōs tautę̄ noousi; to elaion autos estin ho kyrios, aphʼ hou to eleos to ephʼ hēmas; to de myron, dedolōmenon elaion, estin ho Ioudas ho prodotēs, hǭ tous podas echristhē kyrios tēs en kosmǭ anastrophēs apallattomenos; myrizontai gar hoi nekroi; dakrya de esmen hoi hamartōloi metanenoēkotes, hoi eis auton pepisteukotes, hois aphēken tas hamartias, kai hai triches hai lelymenai penthousa Hierousalēm hē kataleleimmenē, diʼ hēn hoi thrēnoi hoi prophētikoi. didaxei de hēmas autos ho kyrios, hoti dedolōmenos ho Ioudas estin, »hos an embapsētai metʼ emou« legōn »eis to tryblion, houtos me paradōsei«. horąs ton sympotēn ton dolion? kai autos houtos ho Ioudas philēmati proudōke ton didaskalon; gegonen ho autos hypokritēs kai philēma dedolōmenon echōn, allon palaion mimoumenos hypokritēn, kai ton laon elenchōn ekeinon; »ho laos houtos tois cheilesi
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,
Ps 132:7 (131:7 LXX) (quotation, high confidence) · Rom 10:15 (echo, medium confidence) · Matt 26:23 (quotation, high confidence) · Matt 26:49 (allusion, high confidence) · Isa 29:13 (quotation, high confidence)
Notes and citation
Summary: The anointed feet of the Lord are the apostles who spread his teaching; allegorically, too, the oil is Christ, the adulterated perfume Judas, the tears repentant sinners, and the loosened hair mourning Jerusalem.
- Clement plays on ἔλαιον (“oil”) and ἔλεος (“mercy”). The quotations and allusions are Ps 132:7 (131:7 LXX), Matt 26:23, Matt 26:48–49, and Isa 29:13 (quoted in a form with “kisses” for “honors”; the quotation continues in the next section).
Topics: Christology
Cite (SBL): Clement of Alexandria, Paed. 2.8.62 (Stählin 1:194–195; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-62).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-62) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.63Stählin 1:195–196
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.
philousi me, hē de kardia autōn porrōterō estin apʼ emou.« ouk apeikos oun auton katamēnyein elaion men hōs mathētēn ēleēmenon, doleron de hōs prodotēn elaion pepharmagmenon. touto ara ēn ho proephēteuon hoi myrizomenoi podes, tēn Iouda prodosian eis pathos hodeuontos kyriou. kai autos ho sōtēr aponiptōn tous podas tōn mathētōn eis tas kalas praxeis apostellōn autous, tēn hodoiporian autōn tēn eis tas euergesias tōn ethnōn ę̄nixato euprepē kai katharan proparaskeuasas tę̄ idią dynamei. ōzese te en toutois to myron kai to epi pantas phthanon tēs euōdias ergon pephēmistai; kai gar peplērōken to pathos tou kyriou hēmas men euōdias, Hebraious de hamartias. saphestata touto apedeixen ho apostolos eipōn; »tǭ theǭ charis tǭ pantote thriambeuonti hēmas en tǭ Christǭ kai tēn osmēn tēs gnōseōs autou phanerounti diʼ hēmōn en panti topǭ; hoti kyriou euōdia esmen tǭ theǭ en tois sǭzomenois kai en tois apollymenois; hois men gar osmē ek thanatou eis thanaton, hois de osmē ek zōēs eis zōēn.« Basileis de hoi Ioudaiōn chrysǭ kai lithois timiois synthetǭ kai poikilǭ chrōmenoi stephanǭ, hoi christoi, ton Christon epi tēs kephalēs symbolikōs epipheromenoi lelēthesan kephalę̄ kosmoumenoi kyriou. lithos ge toi timios ē margaritēs ē smaragdos auton ainittetai ton logon, chrysos de autos palin ho adiaphthoros logos, ho ton ion tēs phthoras ouk epidechomenos. chryson autǭ gennēthenti basileias symbolon prosekomisan hoi magoi. menei de athanatos ho stephanos houtos katʼ eikona tou kyriou; ou gar marainetai hōs anthos. Oida kai ta Aristippou tou Kyrēnaiou.
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.
Isa 29:13 (quotation, high confidence) · John 13:5 (allusion, high confidence) · 2 Cor 2:14 (quotation, high confidence) · 2 Cor 2:15 (quotation, high confidence) · 2 Cor 2:16 (quotation, high confidence) · Matt 2:11 (allusion, high confidence) · 1 Pet 5:4 (echo, medium confidence)
Notes and citation
Summary: Judas was the poisoned oil; Christ's washing of the disciples' feet prepared them for their mission; the kings' golden crowns prefigured Christ, the incorruptible Word.
- The quotations and allusions are Isa 29:13 (end), John 13:5, 2 Cor 2:14–16, Matt 2:11, and 1 Pet 5:4 (the unfading crown). “The Hebrews with sin” reflects Clement's polemic of his time; it is translated as written.
Topics: Christology
Cite (SBL): Clement of Alexandria, Paed. 2.8.63 (Stählin 1:195–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-63).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-63) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.64Stählin 1:196
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.
habrodiaitos ēn ho Aristippos; sophistikon houtos erōtą tina toiouton logon; hippos myrǭ chriomenos eis tēn hippou aretēn ou blaptetai oude kyōn myristheis eis tēn kynos aretēn; oude anthrōpos ara, epēgagen kai synēgagen. allʼ hippǭ men kai kyni oude heis logos tou myrou, hois de hē aisthēsis logikōtera, toutois hē apolausis epipsogōtera korasiōdeis odmas epipheromenois. toutōn de tōn myrōn apeiroi diaphorai, brenthion kai metallion kai basileion plangonion te kai psagdas Aigyptios. Simōnidēs de en tois iambois ouk aideitai legōn; kaleiphomēn myroisi kai thymiamasin kai bakkari; kai gar tis emporos parēn. epitēdeuousi de kai to apo krinōn myron kai to apo tēs kyprou, kai hē nardos eudokimei parʼ autois kai to apo tōn rhodōn aleimma kai ta alla, hois eti chrōntai gynaikes, hygra te kai xēra kai ta epipasta kai hypothymiōmena myra; epinoeitai gar autois hosēmerai pros to aplēston tēs epithymias to akoreston tēs euōdias; dio kai pollēs tinos apeirokalias apopneousin. hai de kai tas esthētas kai tas strōmnas kai tous oikous hypothymiōsi te kai katarrainousin, mononouchi de kai tas amidas ozein anankazei tou myrou hē tryphē.
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.
Notes and citation
Summary: Aristippus argued that perfume does not harm a man any more than a horse; but for rational beings such indulgence is blameworthy, and luxury invents endless perfumes.
- The verses are by Semonides of Amorgos (fragment 16), called Simonides here.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.8.64 (Stählin 1:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-64).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-64) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.65Stählin 1:196–197
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.«
eu moi dokousi schetliasantes tę̄ peri touto spoudę̄ tosouto tois myrois apodiakeisthai tines tēn andrōnitin ekthēlynousin, hōs kai tous technitas autōn, tous myrepsous, tōn eunomoumenōn apelaunein poleōn kai tōn antheinōn eriōn tous bapheis apelaunein kai autous; ou gar themis dolera heimata kai chrismata eis tēn alētheias pareisienai polin. chrē de kai mala tous men andras tous parʼ hēmin mē myrōn, alla kalokagathias ozein, gynē de apopneitō Christou, tou aleimmatos tou basilikou, mē diapasmatōn kai myrōn, aei de tǭ sōphrosynēs ambrosiǭ chrismati synaleiphesthō, hagiǭ terpomenē myrǭ tǭ pneumati. touto skeuazei Christos anthrōpois gnōrimois, euōdias aleimma, ek tōn ouraniōn syntitheis arōmatōn to myron. toutǭ kai autos ho kyrios synaleiphetai tǭ myrǭ, hōs dia Dabid memēnytai; »dia touto echrisen se ho theos, ho theos sou, elaion agalliaseōs para tous metochous sou; smyrna kai staktē kai kasia apo tōn himatiōn sou.«
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.”
Ps 45:7 (44:8 LXX) (quotation, high confidence) · Ps 45:8 (44:9 LXX) (quotation, high confidence) · Heb 1:9 (quotation, medium confidence) · 2 Cor 2:15 (echo, medium confidence)
Notes and citation
Summary: Some cities banished perfumers; Christians should smell of goodness and of Christ, anointed with the Spirit as Christ himself was anointed.
- The banishing of perfumers and dyers from cities is reported of the Spartans. The quotation is Ps 45:7–8 (44:8–9 LXX; compare Heb 1:9).
Topics: Ethics, Christology
Cite (SBL): Clement of Alexandria, Paed. 2.8.65 (Stählin 1:196–197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-65).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-65) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.66Stählin 1:197
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.
Alla gar mē lathōmen hōsper hoi gypes ta myra bdelyttomenoi ē hoi kantharoi (toutous gar rhodinǭ christhentas myrǭ teleutan legousin), kai toutōn enkriteon oliga tina tōn myrōn tais gynaixin, hosa mē karōsi ton andra; hai gar hypermetroi chriseis tōn myrōn kēdeias, ou symbiōseōs apopneousin. kaitoi kai to elaion auto tais melittais kai tois entomois esti polemion zǭois, anthrōpōn de tous men ōnēsen, estin de hous eis machēn exekalesato, kai tous proteron deilous alēlimmenous touto en tois stadiois ektrepei eis to tēs agōnias pammachon. malthakon de elaion to myron on ouk oiesthe ta ēthē ta gennika ekthēlynein dynasthai? malista.
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.
Notes and citation
Summary: Some mild perfumes may be allowed to women, but in excess they smell of the funeral; perfume can make men effeminate.
Cite (SBL): Clement of Alexandria, Paed. 2.8.66 (Stählin 1:197; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-66).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-66) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.67Stählin 1:197–198
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.
hōsper de tēn tryphēn kai tēs geuseōs apokekleikamen, houtōs amelei kai tōn opseōn kai tōn osphrēseōn tēn hēdypatheian exorizomen, mē lathōmen hēn ephygadeusamen akolasian, kathodon autę̄ didontes eis psychēn dia tōn aisthēseōn, hoionei dia thyrōn aphrourētōn. ei goun tēs euōdias to thymiama ton megan archierea, ton kyrion, anapherein legoien tǭ theǭ, mē thysian tautēn kai euōdian thymiamatos noountōn, alla gar to tēs agapēs dekton anapherein ton kyrion, tēn pneumatikēn euōdian, eis to thysiastērion paradechesthōn. autarkes men oun to elaion auto lipanai te tēn epiphaneian kai aneinai to neurōdes kai tina tou sōmatos osmēn anasteilai baryteran, [ei] kai pros touto tou elaiou deoimetha an; hē de epitēdeusis tēs euōdias delear esti rhąthymias, porrōthen eis lichnon epithymian epispōmenēs. pantothen gar agōgimos ho akolastos kai apo edōdēs kai apo strōmnēs kai apo synanastrophēs kai ek tōn ophthalmōn kai ek tōn ōtōn kai ek tōn gnathōn, alla kai ek tōn myktērōn.
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.
Heb 4:14 (allusion, medium confidence) · Eph 5:2 (allusion, high confidence) · Rev 8:3 (allusion, medium confidence)
Notes and citation
Summary: As luxury is shut out of taste, so it must be shut out of smell; the incense the High Priest offers is spiritual, the fragrance of love; plain oil is enough for the body.
- The allusions are Heb 4:14 (the great High Priest), Eph 5:2 (Christ's offering as “a fragrant aroma”), and Rev 8:3–4.
Topics: Ethics, Christology
Cite (SBL): Clement of Alexandria, Paed. 2.8.67 (Stählin 1:197–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-67).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-67) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.68Stählin 1:198
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.
kathaper hoi boes tois krikois kai tois schoinois, houtō de kai ho akolastos thymiamasi kai myrois kai tais apo tōn stephanōn euōdiais perielketai. epei de oudemian chōran aponemomen hēdonę̄ pros oudemian sympeplegmenę̄ lysitelē tǭ biǭ chreian, phere kantautha diasteilōmetha, to chreiōdes hairoumenoi. eisi gar tines euōdiai ou karōtikai oude erōtikai, oukoun symplokēs kai tēs akolastou hetaireias apopneousai, hygeinai de meta sōphrosynēs kai ton men enkephalon hypotrephousai, hopēnika an kachektę̄, rhōnnyousai de kai ton stomachon. [pollou toinyn dei tois anthesin epipsychein auton, hopote aleainesthai ethelei to neurōdes;] ou gar kata panta aposkorakisteon tēn chrēsin autōn, allʼ hōsper pharmakǭ kai boēthēmati chrēsteon tǭ myrǭ pros te to epegeirai tēn apaudōsan dynamin kai pros tous katarrous kai pros tas katapsyxeis dysarestēsin te, katha kai ho kōmikos phēsi pou; myrois hypaleiphetai tas rhinas; hygieias meros megiston odmas enkephalǭ chrēstas poiein; kai hē tōn podōn dia tou lipous tōn anathermainontōn ē empsychontōn myrōn anatripsis ōpheleias heneken epitēdeuetai, hōs dē apo tēs kephalēs tois peplērōmenois holkēn tina kai hypochōrēsin epi ta mē kyria tōn merōn ginesthai. hēdonē de, hę̄ mē prosesti to chreiōdes, ēthous estin hetairikou diabolē kai pharmakon erethismōn.
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.
Notes and citation
Summary: Some fragrances have medicinal uses and may be used as remedies; but pleasure without usefulness belongs to the character of a courtesan.
- The bracketed sentence is marked by the editor as out of place (it belongs in 2.8.70). The comic verses are from an unidentified poet (perhaps Alexis).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.8.68 (Stählin 1:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-68).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-68) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.69Stählin 1:198–199
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.
diapherei de holōs to myraloiphein tou myrǭ chriesthai; to men gar thēlydriōdes, to de chriesthai tǭ myrǭ kai lysitelei esthʼ hote. Aristippos goun ho philosophos chrisamenos myrǭ kakous kakōs apolōlenai chrēnai tous kinaidous ephasken tou myrou tēn ōpheleian eis loidorian diabeblēkotas. »tima de iatron pros chreian autou«, phēsin hē graphē; »kai gar auton ektisen ho hypsistos, para de kyriou estin iasis.« eita epagei; »kai myrepsos poiēsei migma«, hōs eis ōpheleian dēlonoti, ouk eis hēdypatheian dedomenōn tōn myrōn. ou gar peri to erethistikon tōn myrōn spoudasteon oudamōs, alla to ōphelimon eklekteon, hopou ge kai tou elaiou tēn genesin anēken ho theos anthrōpois eis ponōn arōgēn. hai de aphrainousai gynaikes baptousai men tas polias, myrizousai de tas trichas poliōterai thatton ginontai dia ta arōmata xērantika onta. dio kai auchmēroteroi phainontai hoi myrizomenoi; ho de auchmos poliōterous poiei (eite gar auansis trichos hē polia eite endeia thermou), tēs xērotētos tēn oikeian tēs trichos ekpinousēs trophēn tēn hygran kai polious apotelousēs. pōs oun eikotōs eti agapǭen an ta myra, diʼ ha hai poliai, hoi pheugontes polias? kathaper de hoi kynes rhinēlatountes ek tēs odmēs anichneuousi ta thēria, houtōs ek tēs periergou tōn myrōn euōdias thērōsin hoi sōphrones tous aselgeis.
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.
Notes and citation
Summary: Moderate use of ointment for health is allowed, as Sirach commends the physician and perfumer; but lavish perfume is effeminate, and even makes hair gray sooner.
- The quotations are Sir 38:1–2 and 38:7–8 (loosely).
Notes on the original text
- Digital text corrected (stray raised point in the digital text, which splits the clause): θηρῶσιν· οἱ σώφρονες → θηρῶσιν οἱ σώφρονες.
Extrabiblical texts: Sir 38:1–2 (Sirach [in RC, EO, ETH canons]; quotation); Sir 38:7–8 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.8.69 (Stählin 1:198–199; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-69).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-69) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.70Stählin 1:199–200
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.
Toiautē de kai tōn stephanōn hē chrēsis, kōmastikē kai paroinos; aperre; mē moi stephanon amphithę̄s karą. ēros men gar hōrą leimōsin endrosois kai malakois, poikilois chloazousin anthesin, endiaitasthai kalon, autophyei kai eilikrinei tini euōdią kathaper tas melittas trephomenous; to de plekton stephanon ex akēratou leimōnos kosmēsantas oikoi peripherein ou sōphronōn; ou gar harmodion rhodōn kalyxin ē iois ē krinois ē allois tisi toioutois anthesi chaitēn pykazesthai kōmastikēn, dianthizomenous tēn chloēn. empsychei gar chaitēn allōs ho stephanos perikeimenos kai diʼ hygrotēta [te] kai dia psychrotēta. tautę̄ kai hoi iatroi psychron einai physiologountes ton enkephalon myrǭ chriesthai axiousi ta stēthē kai myktēras akrous, hōs dynēthēnai tēn pyrōdē anathymiasin hēsychę̄ diodeuousan eurōstōs anathalpein tēn psychrotēta. pollou toinyn dei tois anthesin epipsychein auton, hopote aleainesthai ethelei to neurōdes. nai mēn kai to terpnon tēs anthēseōs hoi katastephthentes apollyousin. oute gar apolauousi tēs opseōs hoi anadoumenoi ton stephanon hyper tas opseis oude mēn tēs euōdias hoi apelaunontes hyper tas anapnoas ta anthē; anadidousēs gar anō kai anathymiōmenēs kata physin tēs euōdias hyper tēn kephalēn erēmos tēs apolauseōs hē anapnoē kataleipetai, apharpazomenēs tēs euōdias. hōsper oun to kallos, houtōs kai to anthos terpei blepomenon, kai chrē diʼ opseōs apolauontas tōn kalōn doxazein ton dēmiourgon. hē chrēsis de autōn epiblabēs, kai thatton parerchetai metanoią timōroumenē.
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.
Notes and citation
Summary: Garlands belong to revels; flowers are best enjoyed in the meadow and by sight, glorifying the Creator, not worn on the head where they chill it and give no pleasure.
- The opening verse is from an unidentified tragedy. The bracketed word is marked by the editor as spurious (to be deleted).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.8.70 (Stählin 1:199–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-70).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-70) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.71Stählin 1:200–201
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.
autika dē mala kai dielenchetai to ephēmeron autōn; amphō gar marainesthon, kai to anthos kai to kallos. alla kai tous thinganontas autoin to men enepsyxen, to de exekausen. heni de logǭ hē para tēn opsin apolausis autoin hybris estin, ou tryphē; tryphan de hēmin, hōs en paradeisǭ, prosēken sōphronōs tǭ onti parepomenois tę̄ graphę̄. stephanon men gynaikos ton andra hypolēpteon, andros de ton gamon, anthē de tou gamou ta tekna amphoin, ha dē tōn sarkikōn leimōnōn ho theios drepetai geōrgos. »stephanos de gerontōn tekna teknōn, doxa de paisin hoi pateres«, phēsin; hēmin de doxa ho patēr tōn holōn, kai tēs sympasēs ekklēsias stephanos ho Christos. Kathaper de hai rhizai kai hai botanai, houtōs de kai ta anthē idias echei poiotētas kai tas men epōpheleis, tas de epiblabeis, esti de has kai episphaleis. ho goun kittos empsychei, hē de karya pneuma aphiēsin karōtikon, hōs emphainei kai tounoma etymologoumenon. narkissos de baryodmon estin anthos, elenchei de auto hē prosēgoria narkan empoioun tois neurois. hai de tōn rhodōn kai tōn iōn apophorai hēsychę̄ ousai psychrai systellousi kai epistyphousi tas karēbarias; hēmin de ouch hopōstioun symmethyein, allʼ oude oinousthai epitetraptai. nai mēn ho krokos kai tēs kyprou to anthos eis hypnon alypon hypageton. polla de autōn physei psychron onta ton enkephalon anathalpei tais apophorais leptynonta tēs kephalēs ta peritteumata. enteuthen kai to rhodon epōnomastai, phasin, hoti pampoly tēs odōdēs aphiēsi rheuma; dio kai thatton marainetai.
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.
Prov 17:6 (quotation, high confidence) · Prov 12:4 (echo, medium confidence) · 1 Cor 11:3 (echo, low confidence)
Notes and citation
Summary: Flowers and beauty fade; the Christian's crowns are spouse, marriage, and children, and Christ is the crown of the church; flowers have medicinal properties but garlands are for revelers.
- The quotation is Prov 17:6; “the husband the crown of the wife” reverses Prov 12:4, perhaps deliberately. The etymologies are ancient.
Cite (SBL): Clement of Alexandria, Paed. 2.8.71 (Stählin 1:200–201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-71).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-71) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.72Stählin 1:201
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«.
Allʼ oude para tois archaiois tōn Hellēnōn hē chrēsis pō tōn stephanōn ēn. oute gar hoi mnēstores outhʼ hoi habrodiaitoi kechrēntai Phaiakes autois. en de tois agōsi prōton hē tōn athlōn dosis ēn, deuteron de ho periagermos, triton hē phyllobolia, teleutaion ho stephanos, epidosin labousēs eis tryphēn tēs Hellados meta ta Mēdika. eirgontai toinyn stephanōn hoi tǭ logǭ paidagōgoumenoi, ouk epei katadein dokousin ton logon en enkephalǭ touton hidrymenon, oudʼ hoti kōmastikēs agerōchias symbolon ho stephanos eiē an, alla gar hoti tois eidōlois katōnomastai. ho goun Sophoklēs ton narkisson »archaion megalōn theōn stephanōma« proseipe, tōn chthoniōn legōn; rhodǭ de tas Mousas Sapphō katastephei; ou gar † apʼ archēs rhodōn tōn ek Pierias; krinǭ de hēdesthai tēn Hēran phasin kai tēn Artemin myrrinę̄. ei gar kai ta malista men diʼ anthrōpon gegone ta anthē, tauta de hoi anoētoi labontes ouk eis tēn idian euchariston chrēsin, allʼ eis tēn tōn daimoniōn achariston hypēresian katechrēsanto, aphekteon autōn »dia tēn syneidēsin«.
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.”
Textual problem in this passage: see the notes.
1 Cor 10:28 (quotation, high confidence)
Notes and citation
Summary: The early Greeks did not use garlands; Christians avoid them because they are dedicated to idols and used in the service of demons.
- The quotations are Sophocles, Oedipus at Colonus 683–684, Sappho (fragment 55, with a corrupt text), and 1 Cor 10:28.
Extrabiblical texts: Sophocles, Oed. col. 683–684 (Sophocles (plays and fragments); quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.8.72 (Stählin 1:201; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-72).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-72) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.73Stählin 1:201–202
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,
aochlētou de amerimnias ho stephanos symbolon; tautę̄ kai tous nekrous katastephanousin, hǭ logǭ kai ta eidōla, ergǭ prosmartyrountes autois to einai nekrois. hoi men gar bakcheuontes oude aneu stephanōn orgiazousin; epan de amphithōntai ta anthē, pros tēn teletēn hyperkaontai. ou dē koinōnēteon oudʼ hopōstioun daimosin, allʼ oude tēn eikona tou theou tēn zōsan dikēn eidōlōn tōn nekrōn katastepteon. ho gar kalos tou amarantou stephanos apokeitai tǭ kalōs pepoliteumenǭ; to anthos touto gē bastazein ou kechōrēken; monon de auto karpophorein epistatai ouranos. pros de kai alogiston akēkootas hēmas ton kyrion akanthais estemmenon autous entryphōntas tǭ semnǭ tou kyriou pathei anadeisthai tois anthesin. ho men gar tou kyriou stephanos hēmas ę̄nitteto prophētikōs tous pote akarpous, tous perikeimenous autǭ dia tēs ekklēsias, hēs estin kephalē; alla kai tēs pisteōs estin typos, zōēs men dia tēn ousian tou xylou, euphrosynēs de dia tēn prosēgorian tou stephanou, kindynou de dia tēn akanthan; oude gar anaimōtei prosienai tǭ logǭ exestin. ho de plektos marainetai stephanos houtos kai to plegma tēs skoliotētos analyetai kai to anthos xērainetai; marainetai gar hē doxa tōn tǭ kyriǭ mē pepisteukotōn. Iēsoun de estephanōsan hypsōmenon tēs hautōn katamartyrountes amathias; toutʼ auto gar hoi sklērokardioi prophēteian ousan sesophismenēn ou noousin, hēn autoi hybrin kalousin kyriou. ouk egnō ton kyrion ho laos ho peplanēmenos, ou peritetmētai ton logismon, ou pephōtistai ton skotismon, ouk eiden ton theon, ton kyrion ērnēsato, apolōleken to einai Israēl, ediōxen ton theon, kathybrizein ēlpise ton logon, kai hon estaurōsen hōs kakourgon,
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
1 Pet 5:4 (allusion, high confidence) · 1 Cor 9:25 (echo, medium confidence) · Matt 27:29 (allusion, high confidence) · John 19:2 (allusion, high confidence) · Col 1:18 (allusion, medium confidence) · John 3:14 (echo, low confidence) · Isa 1:3 (echo, medium confidence)
Notes and citation
Summary: Garlands are for the dead and for idols; the Christian awaits the unfading crown of heaven; the Lord's crown of thorns is a type of the church, of faith, and of the cost of discipleship.
- The allusions are 1 Pet 5:4 (the unfading crown, ἀμαράντινος), Matt 27:29 (John 19:2), Col 1:18 (Eph 5:23), Isa 1:3, and John 3:14 (“lifted up”). The name Israel was interpreted as “one who sees God” (see 1.9.77). The sentence continues in the next section.
- The polemic against “the people that went astray” (the Jewish people who rejected Jesus) is translated as written.
Topics: Christology, Martyrdom
Cite (SBL): Clement of Alexandria, Paed. 2.8.73 (Stählin 1:201–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-73).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-73) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.74Stählin 1:202–203
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.
anestepsen hōs basilea. dia touto toi eis hon ouk episteusan anthrōpon, ton philanthrōpon theon epignōsontai kyrion kai dikaion; hoti autoi parepikranan epideixasthai ton kyrion, touto autǭ hypsoumenǭ memartyrēkasi, to diadēma tēs dikaiosynēs tǭ hyper pan onoma epērmenǭ periapsantes dia tēs aeithalous akanthēs. to diadēma touto tois epibouleuousi polemion ekōlysen autous, tois synekklēsiazousin philon ethrinkōsen autous; ho stephanos houtos anthos esti tōn pepisteukotōn eis ton dedoxasmenon, haimassei de kai kolazei tous ēpistēkotas. nai mēn kai symbolon esti despotikou katorthōmatos, bastasantos autou tę̄ kephalę̄ kai tǭ hēgemonikǭ tou sōmatos panta hēmōn ta ponēra, diʼ hōn ekentoumetha; autos gar tǭ idiǭ pathei rhysamenos hēmas apo skandalōn kai hamartiōn kai tōn toioutōn akanthōn kai ton diabolon katargēsas eikotōs epeuchomenos eirēken; »pou sou, thanate, to kentron?« kai hēmeis men ex akanthōn trygōmen staphylēn kai syka apo batōn; hoi de eis traumata kataxainontai, ephʼ hous exepetase tas cheiras epi laon apeithē kai akarpon.
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.
Phil 2:9 (allusion, high confidence) · 1 Cor 15:55 (quotation, high confidence) · Hos 13:14 (quotation, medium confidence) · Matt 7:16 (allusion, high confidence) · Isa 65:2 (allusion, high confidence) · Rom 10:21 (allusion, medium confidence) · Isa 53:4 (echo, medium confidence)
Notes and citation
Summary: Those who crowned Jesus with thorns unwittingly witnessed to his kingship; the crown of thorns symbolizes his bearing our sins, and believers gather grapes from those thorns.
- The allusions and quotations are Phil 2:9, Hos 13:14 (1 Cor 15:55), Matt 7:16 (reversed: believers do gather grapes from the thorns of the cross), and Isa 65:2 (Rom 10:21).
Notes on the original text
- Digital text corrected (stray accent on ὄνομα): ὑπὲρ πᾶν ὄνομά ἐπηρμένῳ → ὑπὲρ πᾶν ὄνομα ἐπηρμένῳ.
Topics: Christology
Cite (SBL): Clement of Alexandria, Paed. 2.8.74 (Stählin 1:202–203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-74).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-74) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.75Stählin 1:203
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.
Echoimʼ an soi kai allo mystikon entautha eipein. epei gar ho pankratēs kyrios tōn holōn, hopēnika nomothetein ērcheto tǭ logǭ, [kai] tǭ Mōsei kataphanē ebouleto genesthai tēn hautou dynamin, opsis autǭ deiknytai theoeidēs phōtos memorphōmenou epi phlegomenǭ batǭ; to de akanthōdes phyton estin, ho batos; epeidē de epausato tēs nomothesias kai tēs eis anthrōpous epidēmias ho logos, ho kyrios mystikōs authis anastephetai akanthę̄, enthende apiōn ekeise hothen katēlthen, anakephalaioumenos tēn archēn tēs kathodou tēs palaias, hopōs ho dia batou to prōton ophtheis, ho logos, dia tēs akanthēs hysteron analēphtheis mias ergon ta panta deixę̄ dynameōs, heis ōn henos ontos tou patros, archē kai telos aiōnos.
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.
Exod 3:2 (allusion, high confidence) · Eph 1:10 (echo, medium confidence) · Rev 22:13 (allusion, medium confidence)
Notes and citation
Summary: The Word who appeared to Moses in the thorny bush at the giving of the law was crowned with thorns at his departure, showing that all is the work of one power.
- The allusions are Exod 3:2 (the burning bush) and Rev 22:13; “summing up” (ἀνακεφαλαιούμενος) recalls Eph 1:10 and Irenaeus's teaching of recapitulation. The bracketed word is marked by the editor as spurious (to be deleted).
Notes on the original text
- Digital text corrected (stray raised point in the digital text): εἷς ὢν ἑνὸς· ὄντος τοῦ πατρός → εἷς ὢν ἑνὸς ὄντος τοῦ πατρός.
Topics: Christology
Cite (SBL): Clement of Alexandria, Paed. 2.8.75 (Stählin 1:203; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-75).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-75) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.8.76Stählin 1:203–204
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.«
Allʼ exebēn gar tou paidagōgikou typou to didaskalikon eidos pareisagōn, authis oun epi to prokeimenon epaneimi. hōs men oun en pharmakou moirą iaseōs heneka, esthʼ hopę̄ de kai diachyseōs sōphronos, ouk apoblēteon tēn apo tōn anthōn terpsin kai tēn apo tōn myrōn te kai thymiamatōn ōpheleian, dedēlōkamen. ei de kai legoien tines, tis oun eti charis anthōn tois mē chrōmenois autois, istōn hōs ara kai ta myra ex autōn skeuazetai kai esti polyōphelē; sousinon men ek krinōn kai leiriōn, esti de thermantikon, anastomōtikon, helkystikon, hygrantikon, smēktikon, leptomeres, cholēs kinētikon, malaktikon; narkissinon de to ek narkissou epʼ isēs oninēsi tǭ sousinǭ; myrsinon de to ek myrtōn kai myrrinēs styptikon, parakatechon tas apo tou sōmatos apophoras; to de ek rhodōn empsyktikon. katholou gar kai tauta eis tēn hēmeteran euchrēstian dedēmiourgētai. »eisakousate mou«, phēsi, »kai hōs rhodon pephyteumenon epi rheumatōn hydatōn blastēsate, hōs libanos euōdiasate osmēn, kai eulogēsate kyrion epi ta erga autou.« kai polys an eiē ho peri toutōn logos, eis tas anankaias ōpheleias legontōn hēmōn ta anthē kai ta arōmata, ouk eis tas hybreis tēs tryphēs gegonenai. ei de kai ara ti synchōrēteon, apochrē tēs odmēs apolauein autois tōn anthōn, mē katastephetōsan de; polyōrei gar ton anthrōpon ho patēr kai tēn idian autou technēn toutǭ parechei monǭ. legei goun hē graphē; »hydōr kai pyr kai sidēros kai gala, semidalis pyrou kai meli, haima staphylēs kai elaion kai himation, tauta panta tois eusebesin eis agatha.«
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.”
Notes and citation
Summary: Perfumes made from flowers have medicinal value, and all these things were created for our good use; the godly may enjoy flowers' scent but should not wear garlands.
- The quotations are Sir 39:13–14 and Sir 39:26–27.
Extrabiblical texts: Sir 39:13–14 (Sirach [in RC, EO, ETH canons]; quotation); Sir 39:26–27 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.8.76 (Stählin 1:203–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-8-76).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-8-76) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
The 2, chapter 9
2.9.77Stählin 1:204–205
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.
Hopōs de enteuthen epi ton hypnon iōmen tōn sōphrosynēs memnēmenoi parangelmatōn, touto ēdē lekteon. meta gar tēn euōchian eulogēsantas ton theon epi tę̄ metadosei tōn apolauseōn kai tę̄ diekdromę̄ tēs hēmeras epi ton hypnon paraklēteon ton logon, tēn polyteleian tōn hypostornymenōn, tas chrysopastous tapidas, kai chrysopoikiltous psilotapidas xystidas te halourgas kai tous gaunakas tous polytimētous ta te poiētika rhēgea ta porphyra chlainas te ephyperthen oulas kai tas »hypnou malakōteras« eunas parapempomenous. pros gar tǭ epipsogǭ tēs hēdypatheias epiblabēs hē en tois chnoōdesi tōn ptilōn enkoimēsis, kathaper eis achanes katapiptontōn tōn sōmatōn dia tēn malakian tōn strōmatōn. oude gar † synechei epistrephomenois tois eunazomenois en autois dia tēn parʼ hekatera tou sōmatos ochthōdē tēs eunēs epanastasin; epitrepei de pettesthai sitia kai synkaiei mallon, ho dē diaphtheirein tēn trophēn. [hai de epikyliseis tais homalais eunais, hoion hypnou gymnasion hyparchousai physikon, synergousi pros tēn katataxin tēs trophēs;] hoi de epikyliesthai dynamenoi homalais eunais, hoion hypnou gymnasion touto echontes physikon, rhąon katatattousi tas trophas kai sphas epitēdeioterous pros tas peristaseis paraskeuazousin. eti ge mēn hoi argyropodes skimpodes pollēs alazoneias eisin katēgoroi, kai ho en tois klinidiois »elephas apoleloipotos psychēn sōmatos ouk euages« hagiois anthrōpois anapauseōs technasma blakikon.
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.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Before sleep we should bless God and call on the Word; luxurious bedding is harmful as well as self-indulgent, and plain level beds are healthier.
- “Softer than sleep” is from Theocritus (15.125); “from a body that has left its soul is not a pure thing” is Plato, Laws 12.956a (of ivory offerings). The dagger marks a corrupt word; the bracketed sentence is marked by the editor as a doublet of the next.
Extrabiblical texts: Plato, Leg. 956a (Plato (works); quotation)
Cite (SBL): Clement of Alexandria, Paed. 2.9.77 (Stählin 1:204–205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-9-77).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-9-77) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.9.78Stählin 1:205
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.
Ou spoudasteon ara peri auta. ou gar apeirētai tois kektēmenois hē chrēsis, allʼ hē peri auta epitēdeusis kekōlytai; ou gar en toutois to eudaimon. palin te au kenodoxias esti kynikēs kathaper ton Diomēdē epitēdeuein heudein, hypo dʼ estrōtai rhinon boos agrauloio, plēn ei mē ara hē peristasis anankazoi. ho de Odysseus tēs nymphidiou klinēs to skazon lithǭ epanōrthouto. tosautē tis euteleia kai autourgia ou para tois idiōtais monon, alla kai para tois hēgoumenois tōn palaiōn Hellēnōn ēskeito. kai ti moi toutōn logos? ho Iakōb ekatheuden chamai kai lithos autǭ proskephalaion ēn; tote kai tēn opsin tēn hyper anthrōpon idein katēxiōtai. hēmin de chrēsteon akolouthōs tǭ logǭ aphelei tę̄ eunę̄ kai litę̄ symmetron echousę̄ to parēgoroun, ei theros eiē, to skepon, ei kryos eiē, to thalpon. hē klinē de aperiergos estō kai leious echetō tous podas; hai gar periergoi torneuseis tōn herpēstikōn esthʼ hote gignontai triboi zǭōn, peri tas entomas tēs technēs perielissomenōn autōn kai mē apolisthanontōn. malista de tēs koitēs to malthakon symmetrōs arrenisteon. ou gar eklysin chrē tou sōmatos einai pantelē ton hypnon, alla anesin. dio kai paralambanesthai phēmi dein auton ouk epi rhąthymią, allʼ epi tę̄ tōn praxeōn anapaulę̄. epegertikōs oun aponystakteon.
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.
Gen 28:11 (allusion, high confidence) · Gen 28:12 (allusion, high confidence)
Notes and citation
Summary: Neither luxury nor Cynic hardship: Christians should sleep on a simple, moderately firm bed, as Jacob slept with a stone for a pillow and saw the heavenly vision.
- The allusions and quotations are Homer, Iliad 10.155 (Diomedes), Odyssey 23.183–204 (Odysseus's bed; the stone is not in Homer's text), and Gen 28:11–12.
Extrabiblical texts: Homer, Il. 10.155 (Homer, Iliad; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.9.78 (Stählin 1:205; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-9-78).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-9-78) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.9.79Stählin 1:205–206
»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.«
»estōsan«, gar phēsin, »hymōn hai osphyes periezōsmenai kai hoi lychnoi kaiomenoi; kai hymeis homoioi anthrōpois prosdechomenois ton kyrion autōn, pote analysei ek tōn gamōn, hina elthontos kai krousantos anoixōsin eutheōs autǭ. makarioi hoi douloi ekeinoi, hous elthōn ho kyrios egrēgorotas heurę̄.« ouden gar andros ophelos katheudontos hōsper oude tethneōtos. dio pollakis kai tēs nyktos anegerteon tēs koitēs kai ton theon eulogēteon; makarioi gar hoi egrēgorotes eis auton, sphas autous apeikazontes angelois, hous egrēgorous kaloumen. »katheudōn de anthrōpos oudeis oudenos axios, ouden mallon tou mē zōntos;« ho de to phōs echōn egrēgoren, kai hē skotia auton ou katalambanei, oude mēn hypnos, epei mē skotos. egrēgoren ara pros ton theon ho pephōtismenos, ho de toioutos zę̄; »ho gar gegonen en autǭ, zōē ēn.«
“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.”
Luke 12:35 (quotation, high confidence) · Luke 12:36 (quotation, high confidence) · Luke 12:37 (quotation, high confidence) · Dan 4:13 (echo, medium confidence) · John 1:5 (allusion, high confidence) · John 1:3 (quotation, high confidence) · John 1:4 (quotation, high confidence)
Notes and citation
Summary: Christians should be like servants awake for their master's return, rising at night to bless God like the watchful angels; the enlightened are awake and alive.
- The quotations are Luke 12:35–37, Plato, Laws 7.808b, and John 1:3–4; the allusion is John 1:5. The angels as “Watchers” (ἐγρήγοροι) come from Dan 4:13, 17 (in Theodotion) and 1 Enoch.
Extrabiblical texts: Plato, Leg. 808b (Plato (works); quotation); 1 En. 1.5 (1 Enoch [in the ETH canon]; echo)
Topics: Prayer, Eschatology
Cite (SBL): Clement of Alexandria, Paed. 2.9.79 (Stählin 1:205–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-9-79).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-9-79) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.9.80Stählin 1:206
»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
»makarios anthrōpos«, phēsin hē sophia, »hos eisakousetai mou, kai anthrōpos, hos tas emas hodous phylassei, agrypnōn epʼ emais thyrais kathʼ hēmeran, tērōn stathmous emōn eisodōn.« »arʼ oun mē katheudōmen hōs hoi loipoi, alla grēgorōmen«, phēsin hē graphē, »kai nēphōmen. hoi gar katheudontes nyktos katheudousin, kai hoi methyontes nyktos methyskontai«, toutestin en tǭ tēs agnoias skotǭ, »hēmeis de hēmeras ontes nēphōmen. pantes gar hymeis huioi phōtos este kai huioi hēmeras; ouk esmen nyktos oude skotous.« »allʼ hos estin hēmin tou zēn tou alēthinou kai tou phronein gnēsiōs malista kēdemōn, egrēgore chronon hōs pleiston, to men pros hygeian autou monon phylattōn entautha chrēsimon; esti de ou poly, kalōs eis ethos ion.« meletē de askēseōs aidion egrēgorsin ek ponōn genną. mē oun hēmas bareitōn hai trophai, epikouphizontōn de, hinʼ hoti malista mē blaptōmetha tǭ hypnǭ, kathaper tōn nēchomenōn hoi exērtēmenoi ta barē, empalin de hoion ex abyssou katōthen ton nēphalion hēmas anakouphisę̄ eis tas epipolas tēs egrēgorseōs. eoiken gar hē tou hypnou kataphora thanatǭ, diʼ anoian eis anaisthēsian hypopheromenē, tōn blepharōn tę̄ epimysei to phōs apotemnomenē. to oun phōs touto hoi tou phōtos tou alēthinou huioi mē apokleisōmen thyraze, endon de eis hēmas apostrepsantes, tou kekrymmenou tas opseis anthrōpou phōtisantes tēn te alētheian autēn epopteusantes kai tōn tautēs rheumatōn metalambanontes, tous alētheis tōn oneirōn enargōs kai phronimōs
“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.
Prov 8:34 (quotation, high confidence) · 1 Thess 5:6 (quotation, high confidence) · 1 Thess 5:7 (quotation, high confidence) · 1 Thess 5:8 (quotation, high confidence) · 1 Thess 5:5 (quotation, high confidence) · 1 Pet 3:4 (echo, medium confidence)
Notes and citation
Summary: Wisdom and Paul call us to watchfulness and sobriety as children of the day; light food and discipline keep us wakeful, and the inner light should be turned within.
- The quotations are Prov 8:34, 1 Thess 5:6–8 and 5:5, and Plato, Laws 7.808b–c. “The hidden man” is 1 Pet 3:4.
Extrabiblical texts: Plato, Leg. 808b–c (Plato (works); quotation)
Cite (SBL): Clement of Alexandria, Paed. 2.9.80 (Stählin 1:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-9-80).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-9-80) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.9.81Stählin 1:206–207
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.
apokalyptōmetha. erygai de oinobarountōn kai tōn aposesagmenōn tais trophais hoi rhōchmoi kai to rhenchein tois strōmasin eneilēmenon gasterōn te stenochōroumenōn borborygmoi to dioratikon tēs psychēs katechōsan omma phantasiōn myriōn tēs dianoias empimplamenēs. aitia de hē perittē trophē to logistikon eis anaisthēsian kathelkousa. »hypnos gar dē polys oute tois sōmasin oute tais psychais hēmōn ōpheleian epipherōn oudʼ autais tais peri tēn alētheian praxesi panta harmottōn estin, ei kai kata physin estin.« Lōt de ho dikaios (parapempomai gar nyn tēs palingenesiou oikonomias tēn exēgēsin) ouk an epi tēn athesmon ekeinēn proēchthē mixin mē ouchi katamethystheis pros tōn thygaterōn kai hypnǭ karōtheis. ēn oun ta aitia tēs pollēs eis hypnon perikoptōmen kataphoras, nēphaliōteron koimēthēsometha; »ou« gar »chrē pannychion heudein« tous enoikon echontas ton logon ton egrēgoron; epegerteon de nyktōr, malista hopote hai hēmerai phthinousin; kai tǭ men philologēteon, tǭ de tēs autou technēs aparkteon, gynaixi de talasias ephapteon, pasi de hōs epos eipein diamachēteon hēmin pros ton hypnon ērema ek prosagōgēs ethizousin, hōs pleiona chronon tou zēn dia tēn egrēgorsin metalambanein (ho gar hypnos hōsper telōnēs ton hēmisyn hēmin tou biou syndiaireitai chronon), pollou ge dei methʼ hēmeran epitrepein katheudein tois kai tēs nyktos to pleiston eis egrēgorsin apotemnomenois. alyes de kai nystagmoi kai diektaseis kai chasmai dysarestiai psychēs eisin abebaiou.
(… 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.
Gen 19:33 (allusion, high confidence) · Gen 19:35 (allusion, medium confidence)
Notes and citation
Summary: Overeating brings heavy sleep and clouds the soul, as Lot's drunken sleep shows; Christians should rise at night to study, work, or spin, and not sleep by day.
- The quotations are Plato, Laws 7.808b, and Homer, Iliad 2.24; the allusion is Gen 19:33–35. “The plan of regeneration” refers to an allegorical reading of Lot's story that Clement does not give here.
Extrabiblical texts: Plato, Leg. 808b (Plato (works); quotation); Homer, Il. 2.24 (Homer, Iliad; quotation)
Cite (SBL): Clement of Alexandria, Paed. 2.9.81 (Stählin 1:206–207; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-9-81).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-9-81) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.9.82Stählin 1:207–208
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.
Chrē de kai touto epi pasin eidenai, hōs ou psychēs to deomenon hypnou estin (aeikinētos gar hautē), alla to sōma anapaulais diabastazomenon parietai, mē energousēs eti sōmatikōs tēs psychēs, alla kathʼ hautēn ennooumenēs; hę̄ kai tōn oneirōn hoi alētheis orthōs logizomenǭ nēphousēs eisi psychēs logismoi aperispastou to tēnikade ousēs peri tas tou sōmatos sympatheias kai autēs hautę̄ ta kratista symbouleuousēs; psychēs de olethros to atremēsai autēn; dioper aei ton theon ennooumenē dia tēs synechous prosomilēseōs enkatalegousa tǭ sōmati tēn egrēgorsin angelikę̄ ton anthrōpon exisazei chariti, tēs zōēs to aidion ek tēs tou egrēgorenai meletēs proslambanousa.
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.
Luke 20:36 (echo, medium confidence) · 1 Thess 5:17 (echo, medium confidence)
Notes and citation
Summary: The soul does not need sleep, only the body; true dreams come from a sober soul, and constant converse with God makes us wakeful like the angels.
- The allusions are Luke 20:36 (“equal to the angels”) and 1 Thess 5:17 (continual prayer).
Topics: Prayer
Cite (SBL): Clement of Alexandria, Paed. 2.9.82 (Stählin 1:207–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-8-61/#p-2-9-82).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-2-9-82) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.