The Instructor 3.3.15–3.6.36
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 3, chapter 3
3.3.15Stählin 1:244–245
Εἰς τοσοῦτον δὲ ἄρα ἐλήλακεν ἡ χλιδὴ ὡς μὴ τὸ θῆλυ μόνον νοσεῖν περὶ τὴν κενοσπουδίαν ταύτην, ἀλλὰ καὶ τοὺς ἄνδρας ζηλοῦν τὴν νόσον. μὴ γὰρ καθαρεύοντες καλλωπισμοῦ οὐχ ὑγιαίνουσιν, πρὸς δὲ τὸ μαλθακώτερον ἀποκλίναντες γυναικίζονται, κουρὰς μὲν ἀγεννεῖς καὶ πορνικὰς ἀποκειρόμενοι, χλανίσι δὲ δὴ φαναῖσι περιπεπεμμένοι καὶ μαστίχην τρώγοντες, ὄζοντες μύρου. τί ἄν τις φαίη τούτους ἰδών; ἀτεχνῶς καθάπερ μετωποσκόπος ἐκ τοῦ σχήματος αὐτοὺς καταμαντεύεται μοιχούς τε καὶ ἀνδρογύνους, ἀμφοτέραν ἀφροδίτην θηρωμένους, μισότριχας, ἄτριχας, τὸ ἄνθος τὸ ἀνδρικὸν μυσαττομένους, τὰς κόμας δέ, ὥσπερ αἱ γυναῖκες, κοσμουμένους. »ἐπʼ οὐχ ὁσίοις δὲ τόλμαις ζῶντες« οἱ παλίμβολοι ῥέζουσιν ἀτάσθαλα καὶ κακὰ ἔργα, φησὶν ἡ Σίβυλλα. διὰ τούτους γοῦν πλήρεις αἱ πόλεις πιττούντων, ξυρούντων, παρατιλλόντων τοὺς θηλυδρίας τούτους· ἐργαστήρια δὲ κατεσκεύασται καὶ ἀνέῳκται πάντῃ καὶ τεχνῖται τῆς ἑταιρικῆς ταύτης πορνείας συχνὸν ἐμπολῶσιν ἀργύριον ἐμφανῶς· οἷς σφᾶς καταπιττοῦσι καὶ τὰς τρίχας ἀνασπῶσι πάντα τρόπον παρέχουσιν, οὐδὲν αἰσχυνόμενοι τοὺς ὁρῶντας οὐδὲ τοὺς παριόντας, ἀλλʼ οὐδὲ ἑαυτοὺς ἄνδρας ὄντας· τοιοῦτοι γὰρ οἱ τῶν ἀγεννεστέρων ζηλωταὶ παθῶν, ἅπαν τὸ
Eis tosouton de ara elēlaken hē chlidē hōs mē to thēly monon nosein peri tēn kenospoudian tautēn, alla kai tous andras zēloun tēn noson. mē gar kathareuontes kallōpismou ouch hygiainousin, pros de to malthakōteron apoklinantes gynaikizontai, kouras men agenneis kai pornikas apokeiromenoi, chlanisi de dē phanaisi peripepemmenoi kai mastichēn trōgontes, ozontes myrou. ti an tis phaiē toutous idōn? atechnōs kathaper metōposkopos ek tou schēmatos autous katamanteuetai moichous te kai androgynous, amphoteran aphroditēn thērōmenous, misotrichas, atrichas, to anthos to andrikon mysattomenous, tas komas de, hōsper hai gynaikes, kosmoumenous. »epʼ ouch hosiois de tolmais zōntes« hoi palimboloi rhezousin atasthala kai kaka erga, phēsin hē Sibylla. dia toutous goun plēreis hai poleis pittountōn, xyrountōn, paratillontōn tous thēlydrias toutous; ergastēria de kateskeuastai kai aneǭktai pantę̄ kai technitai tēs hetairikēs tautēs porneias sychnon empolōsin argyrion emphanōs; hois sphas katapittousi kai tas trichas anaspōsi panta tropon parechousin, ouden aischynomenoi tous horōntas oude tous pariontas, allʼ oude heautous andras ontas; toioutoi gar hoi tōn agennesterōn zēlōtai pathōn, hapan to
Luxury has gone so far that not only women are sick with this vain zeal, but men too emulate the disease. Not being free of adornment, they are not healthy, but turning to what is softer they become womanish, cutting their hair in ignoble and whorish styles, wrapped in fine, transparent cloaks, chewing mastic, smelling of perfume. What would one say on seeing them? Like a reader of faces, he would divine from their appearance that they are adulterers and effeminate, hunting both kinds of sexual love, hair-haters, hairless, loathing the bloom of manhood, and arranging their locks like women. “Living in unholy daring,” these shape-changers “do reckless and evil deeds,” says the Sibyl. Because of them the cities are full of those who apply pitch, shave, and pluck these effeminates; shops have been fitted out and opened everywhere, and the craftsmen of this courtesan-like harlotry openly earn a great deal of money. They offer themselves in every way to those who smear them with pitch and pull out their hair, not at all ashamed before those who look on or pass by, nor of themselves, though they are men. Such are the emulators of the more ignoble passions, having their whole
Notes and citation
Summary: Men too have caught the disease of luxury, dressing effeminately and removing their body hair in public shops, betraying adultery and perversion.
- The quotation is from the Sibylline Oracles (3.185–187, adapted). The sentence continues in the next section.
Extrabiblical texts: Sib. Or. 3.185–187 (Sibylline Oracles; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.3.15 (Stählin 1:244–245; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-15).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.16Stählin 1:245–246
σῶμα τοῖς βιαίοις τῆς πίττης ὁλκοῖς λελειουργημένοι. μέλει δὲ οὐδʼ ὁπωστιοῦν περαιτέρω τῆς τοιαύτης προβαίνειν ἀναισχυντίας. εἰ γὰρ μηδὲν ἄπρακτον αὐτοῖς ὑπολείπεται, οὐδὲ ἐμοὶ ἄρρητον. ἕνα τινὰ τούτων τῶν ἀγεννῶν παιδαγωγικῶς ἐπιπλήττων ὁ Διογένης ὁπηνίκα ἐπιπράσκετο, ἀνδρείως σφόδρα »ἧκε« εἶπεν, »μειράκιον, ἄνδρα ὤνησαι σαυτῷ«, ἀμφιβόλῳ λόγῳ τὸ πορνικὸν ἐκείνου σωφρονίζων. τὸ γὰρ ἄνδρας ὄντας ξύρεσθαι καὶ λεαίνεσθαι πῶς οὐκ ἀγεννές; βαφὰς δέ τινας τριχῶν καὶ χρίσματα πολιῶν καὶ ξανθίσματα, ἀνδρογύνων ἐξωλῶν ἐπιτηδεύματα, καὶ τοὺς διακτενισμοὺς αὐτῶν τοὺς θηλυδριώδεις μεθετέον. ἡγοῦνται γὰρ καθάπερ ὄφις τῆς κεφαλῆς ἀπεκδύσασθαι τὸ γῆρας μεταγράφοντες ἑαυτοὺς καὶ νεοποιοῦντες· εἰ καὶ σοφίσονται τὰς τρίχας, ἀλλʼ οὐ τὰς ῥυτίδας διαφεύξονται, ἀλλʼ οὐ λήσονται τὸν θάνατον σοφιζόμενοι τὸν χρόνον. οὐ γὰρ δεινόν, οὐ δεινὸν γέροντα δοκεῖν τὸ εἶναι λαθεῖν μὴ δυνάμενον. ὅσῳ γοῦν ὁ ἄνθρωπος σπεύδει πρὸς τέλος, τοσούτῳ τιμιώτερος πρὸς ἀλήθειαν, μόνον ἔχων αὑτοῦ πρεσβύτερον τὸν θεόν, ἐπεὶ κἀκεῖνος ἀίδιος γέρων ὁ τῶν ὄντων πρεσβύτερος· »παλαιὸν ἡμερῶν« κέκληκεν αὐτὸν ἡ προφητεία, »καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν«, ὁ προφήτης λέγει.
sōma tois biaiois tēs pittēs holkois leleiourgēmenoi. melei de oudʼ hopōstioun peraiterō tēs toiautēs probainein anaischyntias. ei gar mēden aprakton autois hypoleipetai, oude emoi arrēton. hena tina toutōn tōn agennōn paidagōgikōs epiplēttōn ho Diogenēs hopēnika epiprasketo, andreiōs sphodra »hēke« eipen, »meirakion, andra ōnēsai sautǭ«, amphibolǭ logǭ to pornikon ekeinou sōphronizōn. to gar andras ontas xyresthai kai leainesthai pōs ouk agennes? baphas de tinas trichōn kai chrismata poliōn kai xanthismata, androgynōn exōlōn epitēdeumata, kai tous diaktenismous autōn tous thēlydriōdeis metheteon. hēgountai gar kathaper ophis tēs kephalēs apekdysasthai to gēras metagraphontes heautous kai neopoiountes; ei kai sophisontai tas trichas, allʼ ou tas rhytidas diapheuxontai, allʼ ou lēsontai ton thanaton sophizomenoi ton chronon. ou gar deinon, ou deinon geronta dokein to einai lathein mē dynamenon. hosǭ goun ho anthrōpos speudei pros telos, tosoutǭ timiōteros pros alētheian, monon echōn hautou presbyteron ton theon, epei kakeinos aidios gerōn ho tōn ontōn presbyteros; »palaion hēmerōn« keklēken auton hē prophēteia, »kai hē thrix tēs kephalēs autou hōsei erion katharon«, ho prophētēs legei.
body smoothed by the violent pulling of the pitch. I have no care at all to go further into such shamelessness; for if nothing is left undone by them, neither is anything left unsaid by me. When Diogenes was being sold, rebuking one of these ignoble men in the manner of an instructor, he said very manfully: “Come, young man, buy yourself a man,” correcting his harlotry with an ambiguous saying. For how is it not ignoble for men to shave and smooth themselves? Dyes for the hair, ointments for gray hair, and blondings, the practices of ruined effeminates, and their womanish combing must be given up. For they think that, like a snake, they can strip old age from their heads, repainting and renewing themselves. Even if they trick their hair, they will not escape their wrinkles, nor will they cheat death by cheating time. It is not dreadful, not dreadful, to seem old when one cannot escape being old. The nearer a man hastens to his end, the more venerable he is in truth, having only God older than himself; since he too is the eternal Elder, older than all that exists. Prophecy has called him “the Ancient of Days,” “and the hair of his head like pure wool,” the prophet says.
Dan 7:9 (quotation, high confidence)
Notes and citation
Summary: Men who shave and dye their hair try in vain to cheat age and death; old age is venerable, and God himself is called the Ancient of Days with hair white as wool.
- The anecdote of Diogenes being sold as a slave is in Diogenes Laertius 6.74. The quotation is Dan 7:9.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.3.16 (Stählin 1:245–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-16).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.17Stählin 1:246–247
οὐδεὶς δὲ ἄλλος, φησὶν ὁ κύριος, »δύναται ποιῆσαι τρίχα λευκὴν ἢ μέλαιναν«. πῶς οὖν ἀντιδημιουργοῦσι τῷ θεῷ, μᾶλλον δὲ ἀντικεῖσθαι βιάζονται οἱ ἄθεοι τὴν ὑπʼ αὐτοῦ πεπολιωμένην παραχαράττοντες τρίχα; »στέφανος δὲ γερόντων πολυπειρία«, φησὶν ἡ γραφή, καὶ τοῦ προσώπου αὐτῶν ἡ πολιὰ ἄνθος πολυπειρίας· οἳ δὲ τὸ πρεσβεῖον τῆς ἡλικίας, τὸν πολιέα, καταισχύνουσιν. οὐκ ἔστιν δέ, οὐκ ἔστιν ἀληθινὴν ἐνδεικνύναι τὴν ψυχὴν τὸν κίβδηλον ἔχοντα κεφαλήν. »ὑμεῖς δὲ οὐχ οὕτως«, φησίν, »ἐμάθετε τὸν Χριστόν, εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ, ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον«, οὐ τὸν πολιόν, ἀλλὰ »τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης· ἀνανεοῦσθαι δέ«, μὴ βαφαῖς καὶ καλλωπίσμασιν, ἀλλὰ »τῷ πνεύματι τοῦ νοὸς ὑμῶν καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.« ἄνδρα δὲ ὄντα κτενίζεσθαι καὶ ἀποκείρεσθαι ξυρῷ πρὸς εὐπρέπειαν καὶ πρὸς τὸ ἔσοπτρον διατιθέμενον τὰς τρίχας ξύρεσθαί τε καὶ ἀποτίλλεσθαι καὶ λεαίνεσθαι τὰς γένυς πῶς οὐ γυναικεῖον; καὶ εἰ μή τις αὐτοὺς γυμνοὺς ἴδοι, κἂν γυναῖκας ὑπολάβοι. εἰ γὰρ μὴ χρυσοφορεῖν καὶ αὐτοῖς ἐφεῖται, ἀλλʼ οὖν γε διὰ τὴν θηλυδριώδη ἐπιθυμίαν ἱμάντας καὶ λώματα χρυσίου περιπτύξαντες πετάλοις ἤ τινα σφαιρικὰ τῆς αὐτῆς ὕλης ποιησάμενοι σχήματα σφυρῶν ἀπαρτῶνται
oudeis de allos, phēsin ho kyrios, »dynatai poiēsai tricha leukēn ē melainan«. pōs oun antidēmiourgousi tǭ theǭ, mallon de antikeisthai biazontai hoi atheoi tēn hypʼ autou pepoliōmenēn paracharattontes tricha? »stephanos de gerontōn polypeiria«, phēsin hē graphē, kai tou prosōpou autōn hē polia anthos polypeirias; hoi de to presbeion tēs hēlikias, ton poliea, kataischynousin. ouk estin de, ouk estin alēthinēn endeiknynai tēn psychēn ton kibdēlon echonta kephalēn. »hymeis de ouch houtōs«, phēsin, »emathete ton Christon, ei ge auton ēkousate kai en autǭ edidachthēte, kathōs estin alētheia en tǭ Iēsou, apothesthai hymas kata tēn proteran anastrophēn ton palaion anthrōpon«, ou ton polion, alla »ton phtheiromenon kata tas epithymias tēs apatēs; ananeousthai de«, mē baphais kai kallōpismasin, alla »tǭ pneumati tou noos hymōn kai endysasthai ton kainon anthrōpon ton kata theon ktisthenta en dikaiosynę̄ kai hosiotēti tēs alētheias.« andra de onta ktenizesthai kai apokeiresthai xyrǭ pros euprepeian kai pros to esoptron diatithemenon tas trichas xyresthai te kai apotillesthai kai leainesthai tas genys pōs ou gynaikeion? kai ei mē tis autous gymnous idoi, kan gynaikas hypolaboi. ei gar mē chrysophorein kai autois epheitai, allʼ oun ge dia tēn thēlydriōdē epithymian himantas kai lōmata chrysiou periptyxantes petalois ē tina sphairika tēs autēs hylēs poiēsamenoi schēmata sphyrōn apartōntai
No one else, says the Lord, “can make a hair white or black.” How, then, do these godless people set themselves up as rival creators to God, or rather force themselves into opposition to him, by counterfeiting the hair he has made gray? “The crown of old men is much experience,” says Scripture, and the gray hair of their face is the flower of much experience; but they shame the privilege of age, gray hair. It is not possible, it is not, for one with a counterfeit head to show a true soul. “But you did not so learn Christ,” it says, “if indeed you heard him and were taught in him, as the truth is in Jesus, to put off, according to your former way of life, the old man,” not the gray-haired one, but the one “corrupted according to the desires of deceit, and to be renewed,” not with dyes and adornments, but “in the spirit of your mind, and to put on the new man, created according to God in righteousness and holiness of truth.” For one who is a man to comb himself and cut his hair with a razor for appearance, arranging his hair before the mirror, and to shave, pluck, and smooth his cheeks, how is it not womanish? If one did not see them naked, he would take them for women. Even though they are not permitted to wear gold, out of womanish desire they wrap straps and cords with gold leaf, or make ball-shaped ornaments of the same material, and hang them from their ankles
Matt 5:36 (quotation, high confidence) · Eph 4:20 (quotation, high confidence) · Eph 4:21 (quotation, high confidence) · Eph 4:22 (quotation, high confidence) · Eph 4:23 (quotation, high confidence) · Eph 4:24 (quotation, high confidence)
Notes and citation
Summary: Only God can make hair white or black; dyeing gray hair counterfeits his work; Christians are to put off the old man, not their gray hair, and men should not groom themselves like women.
- The quotations are Matt 5:36, Sir 25:6, and Eph 4:20–24 (with Clement's interjections). The sentence continues in the next section.
Notes on the original text
- Digital text corrected (accent: grave on the relative οἳ; stray raised point in the digital text): οἵ δὲ τὸ πρεσβεῖον → οἳ δὲ τὸ πρεσβεῖον; πετάλοις ἤ· τινα → πετάλοις ἤ τινα.
Extrabiblical texts: Sir 25:6 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.3.17 (Stählin 1:246–247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-17).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.18Stählin 1:247
καὶ τραχήλων ἀπαιωροῦσι. σόφισμα τοῦτο κατεαγότων ἀνθρώπων εἰς τὴν γυναικωνῖτιν κατασυρομένων, ἀμφιβίων καὶ λάγνων θηρίων· πορνικὸς τῆς ἐνέδρας ὁ τρόπος καὶ ἄθεος οὗτος. ὁ γὰρ θεὸς τὴν μὲν γυναῖκα λείαν ἠθέλησεν εἶναι, αὐτοφυεῖ τῇ κόμῃ μόνῃ ὥσπερ ἵππον τῇ χαίτῃ γαυρουμένην, τὸν δὲ ἄνδρα καθάπερ τοὺς λέοντας γενείοις κοσμήσας καὶ τοῖς λασίοις ἤνδρωσε στήθεσι· δεῖγμα τοῦτο ἀλκῆς καὶ ἀρχῆς. ταύτῃ καὶ τοὺς ἀλεκτρυόνας τοὺς ὑπερμαχοῦντας τῶν ὀρνίθων καθάπερ κόρυσι τοῖς κόλλεσιν ἐκαλλώπισεν. καὶ οὕτως περὶ πολλοῦ τὰς τρίχας ταύτας ὁ θεὸς ἡγεῖται ὥστε ἅμα φρονήσει κελεύειν παραγίνεσθαι αὐτὰς τοῖς ἀνδράσι, καὶ δὴ ἀγασθεὶς τῇ σεμνότητι τὸ βλοσυρὸν τοῦ θεάματος γεραρᾷ τετίμηκεν πολιᾷ.
kai trachēlōn apaiōrousi. sophisma touto kateagotōn anthrōpōn eis tēn gynaikōnitin katasyromenōn, amphibiōn kai lagnōn thēriōn; pornikos tēs enedras ho tropos kai atheos houtos. ho gar theos tēn men gynaika leian ēthelēsen einai, autophyei tę̄ komę̄ monę̄ hōsper hippon tę̄ chaitę̄ gauroumenēn, ton de andra kathaper tous leontas geneiois kosmēsas kai tois lasiois ēndrōse stēthesi; deigma touto alkēs kai archēs. tautę̄ kai tous alektryonas tous hypermachountas tōn ornithōn kathaper korysi tois kollesin ekallōpisen. kai houtōs peri pollou tas trichas tautas ho theos hēgeitai hōste hama phronēsei keleuein paraginesthai autas tois andrasi, kai dē agastheis tę̄ semnotēti to blosyron tou theamatos gerarą tetimēken polią.
and dangle them from their necks. This is a device of broken men dragged down into the women's quarters, amphibious and lustful beasts; this manner of ambush is whorish and godless. For God willed the woman to be smooth, priding herself on her natural hair alone, as the horse on its mane; but the man he adorned with a beard, like lions, and made manly with a hairy chest, a sign of strength and rule. So too he adorned cocks, which fight for the hens, with combs like helmets. God values this hair so highly that he orders it to come to men together with wisdom; and, admiring its dignity, he has honored the stern look with venerable gray hair.
Notes and citation
Summary: Men who wear gold ornaments are effeminate; God made woman smooth and gave man a beard as a sign of strength and rule, crowned in age with gray hair.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.3.18 (Stählin 1:247; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-18).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.19Stählin 1:247–248
φρόνησις δὲ καὶ ἀκριβεῖς λογισμοὶ πολιοὶ συνέσει συνακμάζουσι τῷ χρόνῳ, καὶ τὸ γῆρας ἐνισχύουσι τῷ τόνῳ τῆς πολυπειρίας, ἄνθος ἀξιέραστον φρονήσεως σεμνῆς εἰς πίστιν εὔλογον προτείνοντες τὴν πολιάν. τοῦτο οὖν τοῦ ἀνδρὸς τὸ σύνθημα, τὸ γένειον, διʼ οὗ καταφαίνεται [ὁ] ἀνήρ, πρεσβύτερόν ἐστι τῆς Εὔας καὶ σύμβολον τῆς κρείττονος φύσεως· τούτῳ πρέπειν ἐδικαίωσε τὸ λάσιον ὁ θεός, καὶ διέσπειρεν παρὰ πᾶν τὸ σῶμα τοῦ ἀνδρὸς τὰς τρίχας, τὸ δὲ ὅσον λεῖον αὐτοῦ καὶ μαλθακὸν ἀφείλετο τῆς πλευρᾶς εἰς ὑποδοχὴν σπέρματος εὐαφῆ τὴν Εὔαν δημιουργήσας γυναῖκα βοηθὸν οὖσαν γενέσεως καὶ οἰκουρίας. ὃ δὲ (προήκατο γὰρ τὸ λεῖον) ἔμεινέν τε ἀνὴρ καὶ τὸν ἄνδρα δεικνύει· καὶ τὸ δρᾶν αὐτῷ συγκεχώρηται, ὡς ἐκείνῃ τὸ πάσχειν. ξηρότερα γὰρ φύσει καὶ θερμότερα τὰ δασέα τῶν ψιλῶν ἐστιν. διὸ καὶ τὰ ἄρρενα τῶν θηλειῶν καὶ τὰ ἔνορχα τῶν ἐκτομιῶν καὶ τὰ τέλεια τῶν ἀτελῶν δασύτερά τέ ἐστι καὶ θερμότερα. τὸ οὖν τῆς ἀνδρώδους φύσεως σύμβολον, τὸ λάσιον, παρανομεῖν ἀνόσιον· τὸ δὲ καλλώπισμα τῆς λειάνσεως, θερμαίνομαι γὰρ ὑπὸ τοῦ λόγου, εἰ μὲν ἐπὶ τοὺς ἄνδρας, θηλυδρίου, εἰ δὲ ἐπὶ τὰς γυναῖκας, μοιχοῦ· ἄμφω δὲ ὅτι μάλιστα πορρωτάτω τῆς ἡμετέρας ἐκτοπιστέον πολιτείας.
phronēsis de kai akribeis logismoi polioi synesei synakmazousi tǭ chronǭ, kai to gēras enischyousi tǭ tonǭ tēs polypeirias, anthos axieraston phronēseōs semnēs eis pistin eulogon proteinontes tēn polian. touto oun tou andros to synthēma, to geneion, diʼ hou kataphainetai [ho] anēr, presbyteron esti tēs Euas kai symbolon tēs kreittonos physeōs; toutǭ prepein edikaiōse to lasion ho theos, kai diespeiren para pan to sōma tou andros tas trichas, to de hoson leion autou kai malthakon apheileto tēs pleuras eis hypodochēn spermatos euaphē tēn Euan dēmiourgēsas gynaika boēthon ousan geneseōs kai oikourias. ho de (proēkato gar to leion) emeinen te anēr kai ton andra deiknyei; kai to dran autǭ synkechōrētai, hōs ekeinę̄ to paschein. xērotera gar physei kai thermotera ta dasea tōn psilōn estin. dio kai ta arrena tōn thēleiōn kai ta enorcha tōn ektomiōn kai ta teleia tōn atelōn dasytera te esti kai thermotera. to oun tēs andrōdous physeōs symbolon, to lasion, paranomein anosion; to de kallōpisma tēs leianseōs, thermainomai gar hypo tou logou, ei men epi tous andras, thēlydriou, ei de epi tas gynaikas, moichou; amphō de hoti malista porrōtatō tēs hēmeteras ektopisteon politeias.
Wisdom and exact reasonings, gray with understanding, come to their prime with time, and strengthen old age with the vigor of much experience, holding out gray hair, a lovely flower of dignified wisdom, as a reasonable pledge of trust. This sign of the man, then, the beard, by which the man is seen, is older than Eve and a symbol of the stronger nature. God judged hairiness fitting for him and scattered hair over the whole of the man's body; and whatever was smooth and soft in him he took away from his side, making Eve a woman soft to the touch for receiving seed, a helper in generation and housekeeping. And he (for he had given up the smoothness) remained a man and shows himself a man; and to him it is granted to act, as to her to receive. For hairy things are by nature drier and warmer than smooth ones; so males are hairier and warmer than females, the uncastrated than eunuchs, and the full-grown than the immature. To transgress against the symbol of manly nature, then, the hair, is unholy; and the adornment of smoothing, for I grow warm with the argument, if it is aimed at men, is the mark of an effeminate; if at women, of an adulterer; both must be banished as far as possible from our commonwealth.
Gen 2:21 (allusion, high confidence) · Gen 2:22 (allusion, high confidence) · Gen 2:18 (allusion, high confidence)
Notes and citation
Summary: The beard is a sign of manhood older than Eve, who was taken from Adam's side; to remove it is to transgress nature; smoothing marks the effeminate and the adulteress.
- The allusions are Gen 2:21–22 and Gen 2:18. The physiology follows Aristotle.
Cite (SBL): Clement of Alexandria, Paed. 3.3.19 (Stählin 1:247–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-19).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.20Stählin 1:248
»ἀλλὰ καὶ αἱ τρίχες τῆς κεφαλῆς ὑμῶν πᾶσαι ἠριθμημέναι«, φησὶν ὁ κύριος· ἠρίθμηνται δὲ καὶ αἱ ἐπὶ τῷ γενείῳ καὶ μὴν καὶ αἱ παρʼ ὅλον τὸ σῶμα. οὐδʼ ὁπωστιοῦν ἐκτιλτέον παρὰ τὴν προαίρεσιν τοῦ θεοῦ τὴν ἐγκατηριθμημένην τῷ αὐτοῦ θελήματι· »εἰ μή τι οὐκ ἐπιγιγνώσκετε ἑαυτούς«, φησὶν ὁ ἀπόστολος, »ὅτι Χριστὸς Ἰησοῦς ἐν ὑμῖν«, ὃν εἰ ἐνοικοῦντα ᾔδειμεν, οὐκ οἶδʼ ὅπως ἂν αὐτὸν λωβᾶσθαι τετολμήκειμεν. τὸ δὲ καὶ πιττοῦσθαι (ὀκνῶ καὶ λέγειν τὴν περὶ τοὔργον ἀσχημοσύνην) ἀπεστραμμένους καὶ κεκυφότας καὶ τῆς φύσεως τὰ ἀπόρρητα εἰς τὸ συμφανὲς ἀπογυμνοῦντας, ἐξορχουμένους καὶ λορδουμένους, ἀπερυθριῶσι σχήμασιν οὐκ ἀπερυθριῶντας αὑτούς, ἐν αὐτῇ νεολαίᾳ καὶ γυμνασίῳ μέσῳ, ἔνθα ἀρετὴ ἀνδρῶν ἐξετάζεται, ἀσχημονοῦντας, τὸ παρὰ φύσιν τοῦτο διώκοντας ἐπιτήδευμα, πῶς οὐχὶ τῆς ἐσχάτης ἀσελγείας ἐστίν; οἱ γὰρ ἐν τῷ φανερῷ τοιαῦτα διαπραττόμενοι σχολῇ γʼ ἂν αἰδεσθεῖεν οἴκοι τινάς. καταμαρτυρεῖ δὲ αὐτῶν ἡ ἐν τῷ δημοσίῳ ἀναισχυντία τὴν τῷ ἀφανεῖ ἐπʼ ἐξουσίας ἀκολασίαν· ὁ γὰρ ὑπὸ τὰς αὐγὰς τὸν ἄνδρα ἀρνούμενος πρόδηλός ἐστι νύκτωρ ἐλεγχόμενος γυνή. »οὐκ ἔσται δέ«, εἶπεν ὁ λόγος διὰ Μωυσέως, »ἀπὸ θυγατέρων Ἰσραὴλ πόρνη, καὶ οὐκ ἔσται ὁ πορνεύων ἀπὸ υἱῶν Ἰσραήλ.« ἀλλʼ ὠφελεῖ, φησίν, ἡ πίττα. ἀλλὰ διαβάλλει, φημί· οὐκ ἂν δὲ ἠθέλησέ τις εὖ φρονῶν πόρνος εἶναι δοκεῖν, μὴ νοσῶν, καὶ διαβάλλειν ἐπιτηδεύειν τὴν καλὴν εἰκόνα οὐκ ἂν ἑκὼν βουληθείη τις. εἰ γὰρ »τοὺς κατὰ πρόθεσιν κλητούς, οὓς προέγνω ὁ θεός, συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ« [διʼ οὕς] κατὰ τὸν μακάριον ἀπόστολον »ὥρισεν εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς«, πῶς οὐκ ἄθεοι τὸ σύμμορφον τοῦ κυρίου λωβώμενοι σῶμα;
»alla kai hai triches tēs kephalēs hymōn pasai ērithmēmenai«, phēsin ho kyrios; ērithmēntai de kai hai epi tǭ geneiǭ kai mēn kai hai parʼ holon to sōma. oudʼ hopōstioun ektilteon para tēn proairesin tou theou tēn enkatērithmēmenēn tǭ autou thelēmati; »ei mē ti ouk epigignōskete heautous«, phēsin ho apostolos, »hoti Christos Iēsous en hymin«, hon ei enoikounta ę̄deimen, ouk oidʼ hopōs an auton lōbasthai tetolmēkeimen. to de kai pittousthai (oknō kai legein tēn peri tourgon aschēmosynēn) apestrammenous kai kekyphotas kai tēs physeōs ta aporrēta eis to symphanes apogymnountas, exorchoumenous kai lordoumenous, aperythriōsi schēmasin ouk aperythriōntas hautous, en autę̄ neolaią kai gymnasiǭ mesǭ, entha aretē andrōn exetazetai, aschēmonountas, to para physin touto diōkontas epitēdeuma, pōs ouchi tēs eschatēs aselgeias estin? hoi gar en tǭ phanerǭ toiauta diaprattomenoi scholę̄ gʼ an aidestheien oikoi tinas. katamartyrei de autōn hē en tǭ dēmosiǭ anaischyntia tēn tǭ aphanei epʼ exousias akolasian; ho gar hypo tas augas ton andra arnoumenos prodēlos esti nyktōr elenchomenos gynē. »ouk estai de«, eipen ho logos dia Mōyseōs, »apo thygaterōn Israēl pornē, kai ouk estai ho porneuōn apo huiōn Israēl.« allʼ ōphelei, phēsin, hē pitta. alla diaballei, phēmi; ouk an de ēthelēse tis eu phronōn pornos einai dokein, mē nosōn, kai diaballein epitēdeuein tēn kalēn eikona ouk an hekōn boulētheiē tis. ei gar »tous kata prothesin klētous, hous proegnō ho theos, symmorphous tēs eikonos tou huiou autou« [diʼ hous] kata ton makarion apostolon »hōrisen eis to einai auton prōtotokon en pollois adelphois«, pōs ouk atheoi to symmorphon tou kyriou lōbōmenoi sōma?
“But even the hairs of your head are all numbered,” says the Lord; so are those on the chin, and indeed those on the whole body. None at all must be plucked out against the purpose of God, numbered by his will. “Unless you do not recognize yourselves,” says the apostle, “that Christ Jesus is in you”; if we knew he dwelt in us, I do not know how we would have dared to outrage him. And the application of pitch (I hesitate to name the indecency of the act), turned around and bent over, stripping the private parts of nature into full view, dancing and arching the back in shameless postures without being ashamed of themselves, behaving indecently in the very midst of the youth and the gymnasium, where men's virtue is tested, pursuing this unnatural practice: how is this not the height of licentiousness? Those who do such things in public would hardly respect anyone at home. Their shamelessness in public bears witness to their licentiousness in private when they have license; for the one who denies his manhood in the daylight is plainly proved a woman by night. “There shall not be a harlot among the daughters of Israel,” said the Word through Moses, “and there shall not be a fornicator among the sons of Israel.” “But pitch is beneficial,” one says. “But it brings slander,” I say. No one in his right mind would wish to seem a fornicator, if he is not sick with it, nor would anyone willingly practice slandering the beautiful image. For if, according to the blessed apostle, God “predestined those called according to his purpose, whom he foreknew, to be conformed to the image of his Son, so that he might be the firstborn among many brothers,” how are they not godless who mutilate the body that is conformed to the Lord?
Matt 10:30 (quotation, high confidence) · 2 Cor 13:5 (quotation, high confidence) · Deut 23:17 (23:18 LXX) (quotation, high confidence) · Rom 8:28 (quotation, high confidence) · Rom 8:29 (quotation, high confidence)
Notes and citation
Summary: Every hair is numbered by God and Christ dwells in us; public depilation is indecent and unnatural; those predestined to be conformed to Christ's image should not disfigure the body.
- The quotations are Matt 10:30, 2 Cor 13:5, Deut 23:17 (23:18 LXX), and Rom 8:28–29. The bracketed words are marked by the editor as spurious (to be deleted).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.3.20 (Stählin 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-20).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.21Stählin 1:248–249
ἀνδρὶ δὲ βουλομένῳ εἶναι καλῷ τὸ κάλλιστον ἐν ἀνθρώπῳ τὴν διάνοιαν κοσμητέον, ἣν καθʼ ἑκάστην ἡμέραν εὐπρεπεστέραν ἐπιδεικτέον· παρατιλτέον δὲ οὐ τὰς τρίχας, ἀλλὰ τὰς ἐπιθυμίας. ἐγὼ καὶ τῶν ἀνδραποδοκαπήλων τὰ παιδάρια ἐλεῶ εἰς ὕβριν κοσμούμενα, ἀλλʼ οὐχ ὑφʼ ἑαυτῶν λελώβηται, κελευόμενα δὲ εἰς αἰσχροκέρδειαν τὰ δύστηνα καλλωπίζεται. οἱ δὲ ἑκόντες ταῦτα αἱρούμενοι δρᾶν, ἃ κελευόμενοι θανάτου ἂν ἐτιμήσαντο, εἰ ἄνδρες ἦσαν, πῶς οὐ κατάπτυστοι; Καὶ νῦν μὲν εἰς τοσοῦτον ἀκολασίας ἐλήλακεν ὁ βίος ἐντρυφώσης ἀδικίας, καὶ τὸ λάγνον πᾶν ἐπικέχυται ταῖς πόλεσι νόμος γενόμενον· ἐπὶ τέγους ἑστᾶσι παρʼ αὐτοῖς τὴν σάρκα τὴν ἑαυτῶν εἰς ὕβριν ἡδονῆς πιπράσκουσαι γυναῖκες, καὶ παῖδες ἀρνεῖσθαι τὴν φύσιν δεδιδαγμένοι προσποιοῦνται γυναῖκες. πάντα μετακεκίνηκεν ἡ τρυφή· κατῄσχυνε τὸν ἄνθρωπον ἁβροδίαιτος περιεργία· πάντα ζητεῖ, πάντα ἐπιχειρεῖ, βιάζεται πάντα, συγχεῖ τὴν φύσιν, τὰ γυναικῶν οἱ ἄνδρες πεπόνθασιν καὶ γυναῖκες ἀνδρίζονται παρὰ φύσιν γαμούμεναί τε καὶ γαμοῦσαι γυναῖκες. πόρος δὲ οὐδεὶς ἄβατος ἀκολασίᾳ· κοινὴ δὲ αὐτοῖς ἀφροδίτη δημεύεται, συνέστιος τρυφή. ὢ τοῦ ἐλεεινοῦ θεάματος, ὢ τοῦ ἀρρήτου ἐπιτηδεύματος· τρόπαια ταῦτα τῆς πολιτικῆς ὑμῶν ἀκρασίας δείκνυται, τῶν ἔργων ὁ ἔλεγχος αἱ χαμαίτυπαι. φεῦ τῆς τοσαύτης ἀνομίας. ἀλλʼ οὐδὲ συνιᾶσιν οἱ ταλαίπωροι, ὡς τὸ ἄδηλον τῆς συνουσίας πολλὰς ἐργάζεται τραγῳδίας. παιδὶ πορνεύσαντι καὶ μαχλώσαις θυγατράσιν ἀγνοήσαντες πολλάκις μίγνυνται πατέρες, οὐ μεμνημένοι τῶν ἐκτεθέντων παιδίων, καὶ ἄνδρας δείκνυσι τοὺς γεγεννηκότας ἀκρασίας ἐξουσία.
andri de boulomenǭ einai kalǭ to kalliston en anthrōpǭ tēn dianoian kosmēteon, hēn kathʼ hekastēn hēmeran euprepesteran epideikteon; paratilteon de ou tas trichas, alla tas epithymias. egō kai tōn andrapodokapēlōn ta paidaria eleō eis hybrin kosmoumena, allʼ ouch hyphʼ heautōn lelōbētai, keleuomena de eis aischrokerdeian ta dystēna kallōpizetai. hoi de hekontes tauta hairoumenoi dran, ha keleuomenoi thanatou an etimēsanto, ei andres ēsan, pōs ou kataptystoi? Kai nyn men eis tosouton akolasias elēlaken ho bios entryphōsēs adikias, kai to lagnon pan epikechytai tais polesi nomos genomenon; epi tegous hestasi parʼ autois tēn sarka tēn heautōn eis hybrin hēdonēs pipraskousai gynaikes, kai paides arneisthai tēn physin dedidagmenoi prospoiountai gynaikes. panta metakekinēken hē tryphē; katę̄schyne ton anthrōpon habrodiaitos periergia; panta zētei, panta epicheirei, biazetai panta, synchei tēn physin, ta gynaikōn hoi andres peponthasin kai gynaikes andrizontai para physin gamoumenai te kai gamousai gynaikes. poros de oudeis abatos akolasią; koinē de autois aphroditē dēmeuetai, synestios tryphē. ō tou eleeinou theamatos, ō tou arrētou epitēdeumatos; tropaia tauta tēs politikēs hymōn akrasias deiknytai, tōn ergōn ho elenchos hai chamaitypai. pheu tēs tosautēs anomias. allʼ oude syniasin hoi talaipōroi, hōs to adēlon tēs synousias pollas ergazetai tragǭdias. paidi porneusanti kai machlōsais thygatrasin agnoēsantes pollakis mignyntai pateres, ou memnēmenoi tōn ektethentōn paidiōn, kai andras deiknysi tous gegennēkotas akrasias exousia.
A man who wishes to be beautiful must adorn the most beautiful thing in a human being, the mind, and show it more seemly day by day; he must pluck out not hairs but desires. I pity even the boys of the slave dealers, adorned for outrage; but they have not been disfigured by themselves; the poor creatures are beautified on command, for shameful gain. But those who willingly choose to do what, if commanded, they would have preferred death to, if they were men, how are they not despicable? Now life has gone so far in licentiousness, with injustice luxuriating, that every kind of lust is poured out over the cities, having become law. Among them women stand in brothels selling their own flesh for the outrage of pleasure, and boys, taught to deny their nature, play the part of women. Luxury has turned everything upside down; voluptuous excess has disgraced humanity. It seeks everything, attempts everything, forces everything, confounds nature: men suffer what women suffer, and women act like men against nature, being married and marrying women. No passage is closed to licentiousness; sexual love is made public and common among them, luxury a housemate. O pitiable sight! O unspeakable practice! These are displayed as the trophies of your civic incontinence; the prostitutes are the proof of the deeds. Alas for such lawlessness! The wretches do not even understand that the uncertainty of intercourse produces many tragedies. Fathers, not remembering the children they exposed, often unknowingly have intercourse with a son who has become a prostitute and with daughters who have become harlots; and the license of incontinence shows the begetters to be the husbands.
Rom 1:26 (allusion, high confidence) · Rom 1:27 (allusion, high confidence)
Notes and citation
Summary: Licentiousness is everywhere: prostitution of women and boys, homosexual acts, and, because of the exposure of infants, fathers unknowingly committing incest with their own children in the brothels.
- Exposed infants were often raised as slaves and prostitutes; Clement's warning that fathers might unknowingly sleep with their own children is also made by Justin (1 Apol. 27) and other apologists. The allusions are Rom 1:26–27.
Extrabiblical texts: Justin, 1 Apol. 27 (First Apology; echo)
Cite (SBL): Clement of Alexandria, Paed. 3.3.21 (Stählin 1:248–249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-21).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.22Stählin 1:249
ταῦτα οἱ σοφοὶ τῶν νόμων ἐπιτρέπουσιν· ἔξεστιν αὐτοῖς ἁμαρτεῖν κατὰ νόμον, καὶ τὸ ἀπόρρητον τῆς ἡδονῆς εὐκολίαν λέγουσιν. μοιχείας ἀπηλλάχθαι νομίζουσιν οἱ μοιχεύοντες τὴν φύσιν, ἕπεται δὲ αὐτοῖς τῶν τολμημάτων τιμωρὸς ἡ δίκη· καὶ καθʼ ἑαυτῶν ἀπαραίτητον ἐπισπώμενοι συμφορὰν ὀλίγου νομίσματος ὠνοῦνται θάνατον. τούτων ἔμποροι τῶν φορτίων οἱ κακοδαίμονες πλέουσιν, ὡς σῖτον, ὡς οἶνον, πορνείαν ἀγώγιμον φέροντες. ἄλλοι δὲ ἀθλιώτεροι μακρῷ ὡς ἄρτον, ὡς ὄψον, ἀγοράζουσιν ἡδονάς, οὐδὲ ἐκεῖνο ἐν νῷ λαβόντες τὸ Μωυσέως· »οὐ βεβηλώσεις τὴν θυγατέρα σου ἐκπορνεῦσαι αὐτήν, καὶ οὐκ ἐκπορνεύσει ἡ γῆ, καὶ ἡ γῆ πλησθήσεται ἀνομίας.« ταῦτα προεφητεύετο πάλαι, ἀρίδηλος δὲ ἡ ἔκβασις· πᾶσα ἤδη πεπλήρωται γῆ καὶ πορνείας καὶ ἀνομίας.
tauta hoi sophoi tōn nomōn epitrepousin; exestin autois hamartein kata nomon, kai to aporrēton tēs hēdonēs eukolian legousin. moicheias apēllachthai nomizousin hoi moicheuontes tēn physin, hepetai de autois tōn tolmēmatōn timōros hē dikē; kai kathʼ heautōn aparaitēton epispōmenoi symphoran oligou nomismatos ōnountai thanaton. toutōn emporoi tōn phortiōn hoi kakodaimones pleousin, hōs siton, hōs oinon, porneian agōgimon pherontes. alloi de athliōteroi makrǭ hōs arton, hōs opson, agorazousin hēdonas, oude ekeino en nǭ labontes to Mōyseōs; »ou bebēlōseis tēn thygatera sou ekporneusai autēn, kai ouk ekporneusei hē gē, kai hē gē plēsthēsetai anomias.« tauta proephēteueto palai, aridēlos de hē ekbasis; pasa ēdē peplērōtai gē kai porneias kai anomias.
The wise men of the laws permit these things; they are allowed to sin according to law, and they call the unspeakable pleasure a convenience. Those who commit adultery against nature think they are free of adultery; but justice, the avenger of their daring deeds, follows them; and drawing on themselves an inexorable calamity, they buy death for a small coin. The wretched merchants of these cargoes sail, carrying sexual immorality as merchandise, like grain or wine. Others, far more wretched, buy pleasures like bread or meat, not taking to heart that saying of Moses: “You shall not profane your daughter by making her a prostitute, and the land shall not commit sexual immorality, and the land shall be filled with lawlessness.” This was prophesied long ago, and the outcome is plain: the whole earth is already filled with sexual immorality and lawlessness.
Lev 19:29 (quotation, high confidence)
Notes and citation
Summary: The laws permit prostitution and trade in human beings for pleasure; Moses forbade it, and his prophecy of a land filled with sexual immorality has come true.
- The quotation is Lev 19:29.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.3.22 (Stählin 1:249; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-22).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.23Stählin 1:249–250
Ἄγαμαι τοὺς παλαιοὺς Ῥωμαίων νομοθέτας· ἀνδρόγυνον ἐμίσησαν ἐπιτήδευσιν οὗτοι, καὶ τοῦ σώματος τὴν πρὸς τὸ θῆλυ κοινωνίαν παρὰ τὸν τῆς φύσεως νόμον ὀρύγματος κατηξίωσαν κατὰ τὸν τῆς δικαιοσύνης νόμον. οὐ γὰρ θέμις ἐκτῖλαί ποτε τὸ γένειον, τὸ κάλλος τὸ σύμφυτον, τὸ γενναῖον κάλλος πρῶτον ὑπηνήτῃ, οὗπερ χαριεστάτη ἥβη. προβαίνων δὲ ἤδη ἐπαλείφεται γανούμενος πώγωνι, ἐφʼ ὃν κατέβαινε τὸ μύρον τὸ προφητικὸν Ἀαρὼν τιμωμένου. χρὴ δὲ τὸν ὀρθῶς παιδαγωγούμενον, ἐφʼ ὃν ἡ εἰρήνη κατεσκήνωσεν, καὶ πρὸς τὰς ἑαυτοῦ τρίχας εἰρήνην ἄγειν. τί τοίνυν οὐκ ἂν ἐπιτηδεύσειαν αἱ γυναῖκες αἱ εἰς μαχλοσύνην σπεύδουσαι, τοιαῦτα τολμῶσιν ἐνοπτριζόμεναι τοῖς ἀνδράσιν; μᾶλλον δὲ οὐκ ἄνδρας, βατάλους δὲ καὶ γύννιδας καλεῖν τούτους χρή, ὧν καὶ αἱ φωναὶ τεθρυμμέναι καὶ ἡ ἐσθὴς τεθηλυμμένη ἁφῇ καὶ βαφῇ. δῆλοι δὲ οἱ τοιοῦτοι ἐλεγχόμενοι τὸν τρόπον ἔξωθεν ἀμπεχόνῃ, ὑποδέσει, σχήματι, βαδίσματι, κουρᾷ, βλέμματι· »ἀπὸ ὁράσεως γὰρ ἐπιγνωσθήσεται ἀνήρ«, ἡ γραφὴ λέγει, »καὶ ἀπὸ ἀπαντήσεως ἀνθρώπου ἐπιγνωσθήσεται ἄνθρωπος· στολισμὸς ἀνδρὸς καὶ βῆμα ποδὸς καὶ γέλως ὀδόντων ἀναγγελεῖ τὰ περὶ αὐτοῦ.«
Agamai tous palaious Rhōmaiōn nomothetas; androgynon emisēsan epitēdeusin houtoi, kai tou sōmatos tēn pros to thēly koinōnian para ton tēs physeōs nomon orygmatos katēxiōsan kata ton tēs dikaiosynēs nomon. ou gar themis ektilai pote to geneion, to kallos to symphyton, to gennaion kallos prōton hypēnētę̄, houper chariestatē hēbē. probainōn de ēdē epaleiphetai ganoumenos pōgōni, ephʼ hon katebaine to myron to prophētikon Aarōn timōmenou. chrē de ton orthōs paidagōgoumenon, ephʼ hon hē eirēnē kateskēnōsen, kai pros tas heautou trichas eirēnēn agein. ti toinyn ouk an epitēdeuseian hai gynaikes hai eis machlosynēn speudousai, toiauta tolmōsin enoptrizomenai tois andrasin? mallon de ouk andras, batalous de kai gynnidas kalein toutous chrē, hōn kai hai phōnai tethrymmenai kai hē esthēs tethēlymmenē haphę̄ kai baphę̄. dēloi de hoi toioutoi elenchomenoi ton tropon exōthen ampechonę̄, hypodesei, schēmati, badismati, kourą, blemmati; »apo horaseōs gar epignōsthēsetai anēr«, hē graphē legei, »kai apo apantēseōs anthrōpou epignōsthēsetai anthrōpos; stolismos andros kai bēma podos kai gelōs odontōn anangelei ta peri autou.«
I admire the ancient Roman lawgivers: they hated effeminate practice, and they judged the giving of one's body to be used as a woman, against the law of nature, worthy of the pit, according to the law of justice. It is not right to pluck out the beard, the natural beauty, the noble beauty, “for one whose beard is first growing, whose youth is most charming.” As he advances, he is anointed, delighting in his beard, on which the prophetic ointment of Aaron came down when he was honored. The one rightly instructed, on whom peace has settled, should be at peace with his own hair too. What, then, would women eager for lewdness not practice, when they see themselves mirrored in men who dare such things? Rather, such men should not be called men but catamites and womanish, whose voices are softened and whose clothing is made feminine in touch and dye. Such men are clearly exposed in their character from outside, by their cloak, shoes, posture, walk, haircut, and look. “For a man will be known by his look,” says Scripture, “and a man will be known by meeting him; a man's attire, the step of his foot, and the laughter of his teeth tell about him.”
Ps 133:2 (132:2 LXX) (allusion, high confidence) · Luke 10:6 (echo, medium confidence)
Notes and citation
Summary: The old Roman laws punished effeminacy; the beard is natural beauty, anointed like Aaron's; effeminate men betray their character by their dress, walk, and look, as Sirach says.
- The Roman law is probably the lex Scantinia. The quoted verse is Homer, Iliad 24.348 (Odyssey 10.279). The allusions and quotations are Ps 133:2 (132:2 LXX), Luke 10:6, and Sir 19:29–30.
Extrabiblical texts: Homer, Il. 24.348 (Homer, Iliad; quotation); Sir 19:29–30 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.3.23 (Stählin 1:249–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-23).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.24Stählin 1:250
οἱ γὰρ καὶ τὰ μάλιστα πρὸς τὰς ἄλλας πεπολεμωμένοι τρίχας μόνον τὰς ἐπὶ τῇ κεφαλῇ περιέπουσι, μικροῦ δεῖν ἀναδούμενοι κεκρυφάλοις τὰς κόμας ὥσπερ αἱ γυναῖκες. λέοντες μὲν οὖν αὐχοῦσι τὸ λάσιον αὐτῶν, ἀλλʼ ἐπὶ τῆς ἀλκῆς ὁπλίζονται τῇ τριχί, κάπροι δὲ καὶ αὐτοὶ σεμνύνονται λοφιᾷ, ἀλλὰ φρίσσοντας αὐτοὺς τὴν τρίχα δεδοίκασιν κυνηγοί, εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν, ἀλλὰ καὶ τούτων ἐπλήθυνεν τὰς τρίχας ὁ φιλάνθρωπος πατὴρ εἰς σήν, ἄνθρωπε, ὑπουργίαν κεῖραι διδάξας τοὺς πόκους. καὶ τῶν ἐθνῶν οἱ Κελτοὶ καὶ οἱ Σκύθαι κομῶσιν, ἀλλʼ οὐ κομμοῦνται· ἔχει τι φοβερὸν τὸ εὔτριχον τοῦ βαρβάρου καὶ τὸ ξανθὸν αὐτοῦ πόλεμον ἀπειλεῖ· συγγενές τι τὸ χρῶμα τῷ αἵματι. μεμισήκατον ἄμφω τούτω τὼ βαρβάρω τὴν τρυφήν· μάρτυρας ἐπιδείξονται σαφεῖς τὸν Ῥῆνον ὁ Γερμανός, ὁ Σκύθης τὴν ἅμαξαν. ὀλιγωρεῖ δὲ ἔσθʼ ὅτε καὶ τῆς ἁμάξης ὁ Σκύθης (πλοῦτος εἶναι δοκεῖ τῷ βαρβάρῳ τὸ μέγεθος αὐτῆς) καὶ καταλιπὼν τὴν τρυφὴν εὐτελὴς πολιτεύεται· οἶκον αὐτάρκη καὶ τῆς ἁμάξης εὐζωνότερον, τὸν ἵππον, λαβὼν Σκύθης ἀνὴρ ἀναβὰς φέρεται οἷ βούλεται· κάμνων δὲ ἄρα λιμῷ αἰτεῖ τὸν ἵππον τροφάς, ὃ δὲ ὑπέχει τὰς φλέβας, καὶ ὃ κέκτηται μόνον, τῷ κυρίῳ τὸ αἷμα
hoi gar kai ta malista pros tas allas pepolemōmenoi trichas monon tas epi tę̄ kephalę̄ periepousi, mikrou dein anadoumenoi kekryphalois tas komas hōsper hai gynaikes. leontes men oun auchousi to lasion autōn, allʼ epi tēs alkēs hoplizontai tę̄ trichi, kaproi de kai autoi semnynontai lophią, alla phrissontas autous tēn tricha dedoikasin kynēgoi, eiropokoi dʼ oies mallois katabebrithasin, alla kai toutōn eplēthynen tas trichas ho philanthrōpos patēr eis sēn, anthrōpe, hypourgian keirai didaxas tous pokous. kai tōn ethnōn hoi Keltoi kai hoi Skythai komōsin, allʼ ou kommountai; echei ti phoberon to eutrichon tou barbarou kai to xanthon autou polemon apeilei; syngenes ti to chrōma tǭ haimati. memisēkaton amphō toutō tō barbarō tēn tryphēn; martyras epideixontai sapheis ton Rhēnon ho Germanos, ho Skythēs tēn hamaxan. oligōrei de esthʼ hote kai tēs hamaxēs ho Skythēs (ploutos einai dokei tǭ barbarǭ to megethos autēs) kai katalipōn tēn tryphēn eutelēs politeuetai; oikon autarkē kai tēs hamaxēs euzōnoteron, ton hippon, labōn Skythēs anēr anabas pheretai hoi bouletai; kamnōn de ara limǭ aitei ton hippon trophas, ho de hypechei tas phlebas, kai ho kektētai monon, tǭ kyriǭ to haima
Those who are most at war with their other hair take care only of the hair on the head, all but binding their locks in hairnets like women. Lions boast of their shagginess, but they are armed by their hair for strength; boars too pride themselves on their crest, but hunters fear them when their hair bristles; wool-fleeced sheep are weighed down with fleeces, but the loving Father multiplied their hair for your service, man, teaching you to shear the fleeces. Among the nations, the Celts and Scythians wear their hair long, but do not dress it; the barbarian's thick hair has something fearsome, and its yellow color threatens war; the color is akin to blood. Both these barbarians have hated luxury; the German will show the Rhine as a clear witness, the Scythian his wagon. The Scythian sometimes even despises his wagon (its size seems wealth to the barbarian) and, leaving luxury, lives frugally: taking a house sufficient and lighter than the wagon, his horse, the Scythian mounts and is carried wherever he wishes; and when he is weary with hunger he asks his horse for food, and the horse offers its veins, and gives its master the only thing it has, its blood.
Notes and citation
Summary: Men who pluck their bodies yet pamper their heads are effeminate; even barbarians like Celts and Scythians wear their hair untended and live frugally.
Notes on the original text
- Digital text corrected (accent: grave on ὃ): ὅ δὲ ὑπέχει τὰς φλέβας → ὃ δὲ ὑπέχει τὰς φλέβας.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.3.24 (Stählin 1:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-24).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.3.25Stählin 1:250–251
χορηγεῖ, καὶ τῷ νομάδι ὁ ἵππος ὄχημα γίνεται καὶ τροφή. Ἀραβίων δὲ (ἄλλοι οὗτοι νομάδες) ἡ μάχιμος ἡλικία καμηλοβάται εἰσί· κυούσας οὗτοι τὰς καμήλους ἐφέζονται· αἳ δὲ νέμονται ἅμα καὶ θέουσιν ἀναλαμβάνουσαι τοὺς δεσπότας, καὶ τὸν οἶκον ἐπιφέρονται σὺν αὐτοῖς. εἰ δὲ καὶ ποτὸν ἐπιλίποι τοῖς βαρβάροις, ἀμέλγονται τοῦ γάλακτος, κενουμένης δὲ ἤδη τῆς τροφῆς, ἀλλʼ οὐδὲ τοῦ αἵματος φείδονται, ᾗ φασι λυττήσαντας τοὺς λύκους. αἳ δὲ ἄρα ἡμερώτεραι τῶν βαρβάρων οὐ μνησικακοῦσιν ἀδικούμεναι, ἀλλὰ καὶ τὴν ἔρημον διεκθέουσιν τεθαρρηκότως δεσπότας ὁμοῦ καὶ φέρουσαι καὶ τρέφουσαι. ὄλοιντο οὖν οἱ θῆρες οἱ φυλακτικοί, οἷς τὸ αἷμα ἡ τροφή· οὐδὲ γὰρ θιγεῖν αἵματος ἀνθρώποις θέμις, οἷς τὸ σῶμα οὐδὲν ἀλλʼ ἢ σάρξ ἐστιν αἵματι γεωργουμένη. μετέσχηκεν τοῦ λόγου τὸ αἷμα τὸ ἀνθρώπινον καὶ τῆς χάριτος κοινωνεῖ τῷ πνεύματι, κἂν ἀδικήσῃ τις αὐτό, οὐ λήσεται. ἔξεστιν αὐτῷ καὶ γυμνῷ τοῦ σχήματος πρὸς τὸν κύριον λαλεῖν. ἀποδέχομαι δὲ τῶν βαρβάρων τὴν λιτότητα· εὔζωνον ἀγαπήσαντες πολιτείαν οἱ βάρβαροι κατέλειψαν τὴν τρυφήν. τοιούτους ὁ κύριος ἡμᾶς καλεῖ γυμνοὺς ἀπειροκαλίας, γυμνοὺς κενοδοξίας, ἁμαρτιῶν ἀπεσπασμένους, μόνον ἐπιφερομένους τὸ ξύλον τῆς ζωῆς, μόνον ἐπέχοντας τὴν σωτηρίαν.
chorēgei, kai tǭ nomadi ho hippos ochēma ginetai kai trophē. Arabiōn de (alloi houtoi nomades) hē machimos hēlikia kamēlobatai eisi; kyousas houtoi tas kamēlous ephezontai; hai de nemontai hama kai theousin analambanousai tous despotas, kai ton oikon epipherontai syn autois. ei de kai poton epilipoi tois barbarois, amelgontai tou galaktos, kenoumenēs de ēdē tēs trophēs, allʼ oude tou haimatos pheidontai, hę̄ phasi lyttēsantas tous lykous. hai de ara hēmerōterai tōn barbarōn ou mnēsikakousin adikoumenai, alla kai tēn erēmon diektheousin tetharrēkotōs despotas homou kai pherousai kai trephousai. olointo oun hoi thēres hoi phylaktikoi, hois to haima hē trophē; oude gar thigein haimatos anthrōpois themis, hois to sōma ouden allʼ ē sarx estin haimati geōrgoumenē. meteschēken tou logou to haima to anthrōpinon kai tēs charitos koinōnei tǭ pneumati, kan adikēsę̄ tis auto, ou lēsetai. exestin autǭ kai gymnǭ tou schēmatos pros ton kyrion lalein. apodechomai de tōn barbarōn tēn litotēta; euzōnon agapēsantes politeian hoi barbaroi kateleipsan tēn tryphēn. toioutous ho kyrios hēmas kalei gymnous apeirokalias, gymnous kenodoxias, hamartiōn apespasmenous, monon epipheromenous to xylon tēs zōēs, monon epechontas tēn sōtērian.
and to the nomad the horse becomes both vehicle and food. Among the Arabs (another nomad people) those of fighting age ride camels; they mount the camels when pregnant, and the camels graze and run at the same time, carrying their masters, and they carry the house along with them. If drink fails the barbarians, they milk them, and when their food is used up they do not even spare their blood, as they say mad wolves do. And the camels, gentler than the barbarians, bear no grudge when wronged, but run boldly across the desert, at once carrying and feeding their masters. Perish, then, the wild beasts who feed on blood! It is not lawful for human beings even to touch blood, for their body is nothing but flesh cultivated by blood. Human blood has shared in the Word and has fellowship with grace through the Spirit; and if anyone wrongs it, it will not escape notice; it may speak to the Lord even when bare of form. I approve the frugality of the barbarians: loving an unencumbered way of life, the barbarians have abandoned luxury. Such the Lord calls us to be: stripped of tastelessness, stripped of vainglory, torn away from sins, carrying only the tree of life, holding only to salvation.
Gen 9:4 (allusion, high confidence) · Acts 15:29 (allusion, high confidence) · Gen 4:10 (echo, medium confidence) · Rev 22:2 (allusion, medium confidence)
Notes and citation
Summary: Nomads live simply, even drinking their animals' blood, which Christians may not touch; human blood shares in the Word; the Lord calls us to be stripped of luxury, carrying only the tree of life.
- The prohibition of blood is Gen 9:4 (Acts 15:29). “Speak to the Lord” recalls Abel's blood (Gen 4:10). “The tree of life” (Gen 2:9; Rev 22:2) is also a figure of the cross.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.3.25 (Stählin 1:250–251; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-3-25).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
The 3, chapter 4
3.4.26Stählin 1:251–252
Ἀλλὰ γὰρ ἐλελήθειν παραπλεύσας τῷ πνεύματι τὴν ἀκολουθίαν, ἐφʼ ἣν αὖθις παλινδρομητέον καὶ τῶν οἰκετῶν τὴν πολυκτημοσύνην ὀνειδιστέον. φεύγοντες γὰρ αὐτουργίαν καὶ αὐτοδιακονίαν ἐπὶ τοὺς θεράποντας καταφεύγουσιν, ὀψοποιῶν καὶ τραπεζοποιῶν καὶ τῶν ἐντέχνως εἰς μοίρας κατατεμνόντων τὰ κρέα τὸν πολὺν συνωνούμενοι ὄχλον. μεμέρισται δὲ αὐτοῖς ἡ θητεία πολυσχιδῶς· καὶ οἳ μὲν περὶ τὴν γαστριμαργίαν αὐτῶν πονοῦσι δαιτροί τε καὶ καρυκευταὶ καὶ οἱ τῶν πεμμάτων καὶ οἱ τῶν μελιπήκτων καὶ οἱ τῶν ῥοφημάτων συσκευασταί τε καὶ δημιουργοί, οἳ δὲ περὶ τὰς ἐσθῆτας ἀσχολοῦνται τὰς περιττάς, οἳ δὲ χρυσοφυλακοῦσιν ὡς γρῦπες, οἳ δὲ τὸν ἄργυρον φυλάττουσι καὶ σμήχουσιν τὰ ἐκπώματα καὶ τὰς περὶ τὰς ἑστιάσεις παρασκευὰς εὐτρεπίζουσιν, ἄλλοι καταψήχουσι τὰ ὑποζύγια, οἰνοχόων τε ὅμιλος ἀσκεῖται παρʼ αὐτοῖς καὶ μειρακίων ὡραίων ἀγέλαι καθάπερ θρεμμάτων, παρʼ ὧν ἀμέλγονται τὸ κάλλος. κομμωταὶ δὲ καὶ κομμώτριαι περὶ τὰς γυναῖκας ἀμφιπολεύουσιν αἳ μὲν τὰ κάτοπτρα, αἳ δὲ τοὺς κεκρυφάλους, ἄλλαι τοὺς κτένας * *, εὐνοῦχοι πολλοὶ καὶ οὗτοι μαστροποί, τῷ ἀξιοπίστῳ τοῦ μὴ δύνασθαι φιληδεῖν τοῖς εἰς ἡδονὰς ἐθέλουσιν ῥᾳθυμεῖν ἀνυπόπτως διακονούμενοι.
Alla gar elelēthein parapleusas tǭ pneumati tēn akolouthian, ephʼ hēn authis palindromēteon kai tōn oiketōn tēn polyktēmosynēn oneidisteon. pheugontes gar autourgian kai autodiakonian epi tous therapontas katapheugousin, opsopoiōn kai trapezopoiōn kai tōn entechnōs eis moiras katatemnontōn ta krea ton polyn synōnoumenoi ochlon. memeristai de autois hē thēteia polyschidōs; kai hoi men peri tēn gastrimargian autōn ponousi daitroi te kai karykeutai kai hoi tōn pemmatōn kai hoi tōn melipēktōn kai hoi tōn rhophēmatōn syskeuastai te kai dēmiourgoi, hoi de peri tas esthētas ascholountai tas perittas, hoi de chrysophylakousin hōs grypes, hoi de ton argyron phylattousi kai smēchousin ta ekpōmata kai tas peri tas hestiaseis paraskeuas eutrepizousin, alloi katapsēchousi ta hypozygia, oinochoōn te homilos askeitai parʼ autois kai meirakiōn hōraiōn agelai kathaper thremmatōn, parʼ hōn amelgontai to kallos. kommōtai de kai kommōtriai peri tas gynaikas amphipoleuousin hai men ta katoptra, hai de tous kekryphalous, allai tous ktenas * *, eunouchoi polloi kai houtoi mastropoi, tǭ axiopistǭ tou mē dynasthai philēdein tois eis hēdonas ethelousin rhąthymein anypoptōs diakonoumenoi.
But I did not notice that I had been carried by the wind past the order of my subject; I must return to it and reproach the keeping of many slaves. Avoiding working and serving themselves, they take refuge in servants, buying a great crowd of cooks, table-setters, and those who skillfully carve meat into portions. Their service is divided in many ways: some labor for their gluttony, carvers and sauce-makers and makers of cakes, honey pastries, and broths; others are busy with superfluous clothing; others guard gold like griffins; others keep the silver, polish the cups, and prepare the equipment for feasts; others curry the beasts of burden; a throng of cupbearers is trained among them, and herds of handsome boys like cattle, from whom they milk their beauty. Male and female hairdressers attend the women, some with mirrors, some with hairnets, others with combs; many eunuchs too, and these are procurers, serving without suspicion those who wish to indulge in pleasures, trusted because they cannot enjoy them.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The rich keep crowds of slaves for every luxury: cooks, cupbearers, handsome boys, hairdressers, and eunuchs serving as procurers.
- The asterisks mark a gap in the manuscript.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.4.26 (Stählin 1:251–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-4-26).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.4.27Stählin 1:252
εὐνοῦχος δὲ ἀληθὴς οὐχ ὁ μὴ δυνάμενος, ἀλλʼ ὁ μὴ βουλόμενος φιληδεῖν. διαμαρτυρόμενος γοῦν ὁ λόγος διὰ τοῦ προφήτου Σαμουὴλ πρὸς τοὺς παραβεβηκότας τῶν Ἰουδαίων αἰτοῦντι τῷ λαῷ βασιλέα οὐ τὸν φιλάνθρωπον ὑπισχνεῖται κύριον, ἀλλά τινα αὐτοῖς αὐθάδη τύραννον ἀπειλεῖ τρυφητικόν, »ὃς λήψεται«, φησί, »τὰς θυγατέρας ὑμῶν εἰς μυρεψοὺς καὶ εἰς μαγειρίσσας καὶ εἰς πεσσούσας«, νόμῳ πολέμου κρατήσας, οὐκ εἰρηνικὴν οἰκονομίαν ζηλώσας. οἳ δὲ τὰ φορεῖα εἰς ὕψος αἴροντες τῶν γυναικῶν καὶ φοράδην βαστάζοντες Κελτοὶ πολλοί· ἔριθοι δὲ καὶ ταλασίαι καὶ ἱστοπονίαι καὶ ἡ γυναικωνῖτις ἐργάνη καὶ ἡ οἰκουρία οὐδαμοῦ, ἀλλʼ οἱ ψευδοποιοῦντες τὰς γυναῖκας διημερεύουσι μετʼ αὐτῶν μύθους ἐρωτικοὺς ἀδολεσχοῦντες καὶ τὸ σῶμα καὶ τὰς ψυχὰς αὐτῶν διακναίοντες ψευδεργίᾳ καὶ ψευδολογίᾳ. »οὐκ ἔσῃ δὲ μετὰ πολλῶν«, φησίν, »ἐπὶ κακίᾳ, οὐδὲ προσθήσῃ μετὰ πλήθους«, ὅτι ἡ σοφία ἐν ὀλίγοις, ἀταξία δὲ ἐν πλήθει καταφαίνεται.
eunouchos de alēthēs ouch ho mē dynamenos, allʼ ho mē boulomenos philēdein. diamartyromenos goun ho logos dia tou prophētou Samouēl pros tous parabebēkotas tōn Ioudaiōn aitounti tǭ laǭ basilea ou ton philanthrōpon hypischneitai kyrion, alla tina autois authadē tyrannon apeilei tryphētikon, »hos lēpsetai«, phēsi, »tas thygateras hymōn eis myrepsous kai eis mageirissas kai eis pessousas«, nomǭ polemou kratēsas, ouk eirēnikēn oikonomian zēlōsas. hoi de ta phoreia eis hypsos airontes tōn gynaikōn kai phoradēn bastazontes Keltoi polloi; erithoi de kai talasiai kai histoponiai kai hē gynaikōnitis erganē kai hē oikouria oudamou, allʼ hoi pseudopoiountes tas gynaikas diēmereuousi metʼ autōn mythous erōtikous adoleschountes kai to sōma kai tas psychas autōn diaknaiontes pseudergią kai pseudologią. »ouk esę̄ de meta pollōn«, phēsin, »epi kakią, oude prosthēsę̄ meta plēthous«, hoti hē sophia en oligois, ataxia de en plēthei kataphainetai.
But the true eunuch is not the one who cannot, but the one who does not wish, to indulge in pleasure. Bearing witness through the prophet Samuel against the Jews who had transgressed, when the people asked for a king, the Word does not promise them the loving Lord, but threatens them with a willful and luxurious tyrant, “who will take your daughters,” he says, “as perfumers and cooks and bakers,” ruling by the law of war, not seeking the government of peace. And many Celts lift the women's litters on high and carry them. Spinning, wool-working, weaving, the women's domestic work, and housekeeping are nowhere to be seen; instead those who make the women false spend the day with them, chattering love stories and wearing out their bodies and souls with deceitful work and deceitful talk. “You shall not be with the many for evil,” it says, “nor join the multitude,” because wisdom appears among the few and disorder in the crowd.
Matt 19:12 (echo, medium confidence) · 1 Sam 8:13 (quotation, high confidence) · Exod 23:2 (quotation, high confidence)
Notes and citation
Summary: The true eunuch is one who does not wish to indulge; Samuel warned that a king would take daughters as servants; rich women neglect housework for idle and corrupting company.
- The true eunuch recalls Matt 19:12. The quotations are 1 Sam 8:13 and Exod 23:2. “Celts” here means Gallic slaves used as litter-bearers.
Cite (SBL): Clement of Alexandria, Paed. 3.4.27 (Stählin 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-4-27).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.4.28Stählin 1:252–253
αἳ δὲ οὐ διὰ σεμνότητα τοῦ κατασκοπεῖσθαι μὴ βούλεσθαι συνωνοῦνται τοὺς φορεῖς (ἀγαπητὸν γὰρ ἦν ἄν, εἰ τῇ διαθέσει ταύτῃ προσεβάλλοντο τὴν σκέπην), ἀλλὰ θρυπτόμεναι ἐποχοῦνται τοῖς οἰκέταις ἐμπομπεύειν γλιχόμεναι. ἀναπεπταμένης γοῦν τῆς αὐλαίας περιβλέπουσαι δριμύτερον τοὺς εἰς αὐτὰς ἀφορῶντας διελέγχονται τὸν τρόπον, πολλάκις δὲ καὶ προκύπτουσιν ἔνδοθεν τὴν ἐπιπόλαιον σεμνότητα καταισχύνουσαι τῇ ὀλισθαινούσῃ περιεργίᾳ. »μὴ περιβλέπου δέ«, φησί, »ἐν ῥύμαις πόλεως, μηδὲ πλανῶ ἐν ταῖς ἐρημίαις αὐτῆς«, ἐρημία γὰρ ὡς ἀληθῶς, κἂν ὄχλος ἀκολάστων ᾖ, ἔνθα μὴ πάρεστιν ἄνθρωπος σωφρονῶν. περιφέρονται δὲ αὗται ἀνὰ τὰ ἱερὰ ἐκθυόμεναι καὶ μαντευόμεναι, ἀγύρταις καὶ μητραγύρταις καὶ γραίαις βωμολόχοις οἰκοφθορούσαις ὁσημέραι συμπομπεύουσαι καὶ τοὺς παρὰ ταῖς κύλιξι ψιθυρισμοὺς γραϊκοὺς ἀνεχόμεναι, φίλτρα ἄττα καὶ ἐπῳδὰς παρὰ τῶν γοήτων ἐπʼ ὀλέθρῳ γάμων ἐκμανθάνουσαι. καὶ τοὺς μὲν ἔχουσι τῶν ἀνδρῶν, τοὺς δὲ εὔχονται, ἄλλους δὲ αὐταῖς οἱ μάντεις ὑπισχνοῦνται. οὐκ ἴσασι δὲ ἀπατώμεναι καὶ αὑτὰς μὲν ὡς σκεῦος ἐκδιδοῦσαι ἡδονῆς τοῖς λαγνεύειν ἐθέλουσι, τὴν δὲ ἁγνείαν τὴν σφῶν τῆς αἰσχίστης ἀντικαταλλαττόμεναι ὕβρεως ἔργον ἡγοῦνται χρηματισμοῦ τὴν ἐπονείδιστον φθοράν.
hai de ou dia semnotēta tou kataskopeisthai mē boulesthai synōnountai tous phoreis (agapēton gar ēn an, ei tę̄ diathesei tautę̄ proseballonto tēn skepēn), alla thryptomenai epochountai tois oiketais empompeuein glichomenai. anapeptamenēs goun tēs aulaias periblepousai drimyteron tous eis autas aphorōntas dielenchontai ton tropon, pollakis de kai prokyptousin endothen tēn epipolaion semnotēta kataischynousai tę̄ olisthainousę̄ periergią. »mē periblepou de«, phēsi, »en rhymais poleōs, mēde planō en tais erēmiais autēs«, erēmia gar hōs alēthōs, kan ochlos akolastōn ę̄, entha mē parestin anthrōpos sōphronōn. peripherontai de hautai ana ta hiera ekthyomenai kai manteuomenai, agyrtais kai mētragyrtais kai graiais bōmolochois oikophthorousais hosēmerai sympompeuousai kai tous para tais kylixi psithyrismous graïkous anechomenai, philtra atta kai epǭdas para tōn goētōn epʼ olethrǭ gamōn ekmanthanousai. kai tous men echousi tōn andrōn, tous de euchontai, allous de autais hoi manteis hypischnountai. ouk isasi de apatōmenai kai hautas men hōs skeuos ekdidousai hēdonēs tois lagneuein ethelousi, tēn de hagneian tēn sphōn tēs aischistēs antikatallattomenai hybreōs ergon hēgountai chrēmatismou tēn eponeidiston phthoran.
They buy litter-bearers not out of modesty, because they do not wish to be seen (that would be welcome, if they took cover with that disposition), but, giving themselves airs, they ride on their servants, eager to make a show. With the curtain opened, looking around keenly at those who look at them, they expose their character; and often they lean out from within, shaming their superficial modesty with slippery curiosity. “Do not look around in the streets of the city,” it says, “nor wander in its deserted places”; for it is truly a desert, even if there is a crowd of the licentious, where no self-controlled person is present. These women are carried around the temples, sacrificing and consulting diviners, going about every day with mendicant priests, begging priests of the Mother, and ribald old women who ruin households, enduring the old women's whispers over the cups, learning love charms and incantations from sorcerers for the ruin of marriages. Some men they have, others they pray for, and others the diviners promise them. They do not know that they are being deceived, and that, giving themselves over as a vessel of pleasure to those who wish to indulge their lust, and exchanging their purity for the most shameful outrage, they think shameful corruption a matter of business.
Notes and citation
Summary: Rich women parade in litters, visit temples and diviners, and learn love charms that destroy marriages, trading purity for shame.
- The quotation is Sir 9:7.
Extrabiblical texts: Sir 9:7 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Clement of Alexandria, Paed. 3.4.28 (Stählin 1:252–253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-4-28).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.4.29Stählin 1:253
πολλοὶ δὲ οἱ τῆς ἑταιρικῆς διάκονοι ἀκολασίας ἄλλος ἄλλοθεν παρεισδύοντες· εὐεπίφοροι γὰρ οἱ ἀκόλαστοι πρὸς τὴν ἀσέλγειαν καθάπερ οἱ χοῖροι πρὸς τὸ καταδυόμενον τοῦ σκάφους ἐπιφερόμενοι. ὅθεν ἐρρωμενέστατα ἡ γραφὴ παραινεῖ· »μὴ πάντα ἄνθρωπον εἴσαγε εἰς τὸν οἶκόν σου, πολλὰ γὰρ τὰ ἔνεδρα τοῦ δολίου·« ἀλλαχοῦ δὲ »ἄνδρες δίκαιοι« φησὶν »ἔστωσαν σύνδειπνοί σου, καὶ ἐν φόβῳ κυρίου τὸ καύχημά σου διαμενεῖ.« ἐς κόρακας ἡ πορνεία· »εὖ γὰρ τοῦτο ἴστε«, φησὶν ὁ ἀπόστολος, »ὅτι πᾶς πόρνος ἢ πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ.« αἳ δὲ ἀνδρογύνων συνουσίαις ἥδονται, παρεισρέουσι δὲ ἔνδον κιναίδων ὄχλοι ἀθυρόγλωσσοι, μιαροὶ μὲν τὰ σώματα, μιαροὶ δὲ τὰ φθέγματα, εἰς ὑπουργίας ἀκολάστους ἠνδρωμένοι, μοιχείας διάκονοι, κιχλίζοντες καὶ ψιθυρίζοντες καὶ τὸ πορνικὸν ἀνέδην εἰς ἀσέλγειαν διὰ ῥινῶν ἐπιψοφοῦντες ἐπικιναίδισμα, ἀκολάστοις ῥήμασι καὶ σχήμασι τέρπειν πειρώμενοι καὶ εἰς γέλωτα ἐκκαλούμενοι πορνείας πρόδρομον· ἔστι δʼ ὅτε καὶ ὑπεκκαιόμενοι διὰ τὴν τυχοῦσαν ὀργήν, ἤτοι πόρνοι αὐτοὶ ἢ καὶ κιναίδων ὄχλον εἰς ὄλεθρον ἐζηλωκότες, ἐπικροτοῦσι τῇ ῥινὶ βατράχων
polloi de hoi tēs hetairikēs diakonoi akolasias allos allothen pareisdyontes; euepiphoroi gar hoi akolastoi pros tēn aselgeian kathaper hoi choiroi pros to katadyomenon tou skaphous epipheromenoi. hothen errōmenestata hē graphē parainei; »mē panta anthrōpon eisage eis ton oikon sou, polla gar ta enedra tou doliou;« allachou de »andres dikaioi« phēsin »estōsan syndeipnoi sou, kai en phobǭ kyriou to kauchēma sou diamenei.« es korakas hē porneia; »eu gar touto iste«, phēsin ho apostolos, »hoti pas pornos ē pleonektēs, hos estin eidōlolatrēs, ouk echei klēronomian en tę̄ basileią tou Christou kai theou.« hai de androgynōn synousiais hēdontai, pareisreousi de endon kinaidōn ochloi athyroglōssoi, miaroi men ta sōmata, miaroi de ta phthegmata, eis hypourgias akolastous ēndrōmenoi, moicheias diakonoi, kichlizontes kai psithyrizontes kai to pornikon anedēn eis aselgeian dia rhinōn epipsophountes epikinaidisma, akolastois rhēmasi kai schēmasi terpein peirōmenoi kai eis gelōta ekkaloumenoi porneias prodromon; esti dʼ hote kai hypekkaiomenoi dia tēn tychousan orgēn, ētoi pornoi autoi ē kai kinaidōn ochlon eis olethron ezēlōkotes, epikrotousi tę̄ rhini batrachōn
Many are the servants of courtesan-like licentiousness, creeping in from every side; for the licentious are prone to lewdness, like pigs rushing to a sinking boat. So Scripture most strongly advises: “Do not bring every man into your house, for the snares of the deceitful are many”; and elsewhere it says, “Let righteous men be your companions at table, and your boast will remain in the fear of the Lord.” To the crows with sexual immorality! “For know this well,” says the apostle, “that every fornicator or covetous person, who is an idolater, has no inheritance in the kingdom of Christ and of God.” Those women who enjoy the company of effeminate men let in crowds of catamites with unbridled tongues, foul in body, foul in speech, made men for licentious services, servants of adultery, giggling and whispering and snorting through their noses the whorish sound of lewdness, trying to please with licentious words and postures and to provoke laughter, the forerunner of sexual immorality. And sometimes, inflamed by some chance anger, being fornicators themselves or emulating a crowd of catamites to their ruin, they rattle with their noses like frogs,
Eph 5:5 (quotation, high confidence)
Notes and citation
Summary: Scripture warns against letting just anyone into the house; rich women surround themselves with effeminate men who are servants of adultery and lewdness.
- The quotations are Sir 11:29, Sir 9:16, and Eph 5:5. The sentence continues in the next section.
Extrabiblical texts: Sir 11:29 (Sirach [in RC, EO, ETH canons]; quotation); Sir 9:16 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.4.29 (Stählin 1:253; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-4-29).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.4.30Stählin 1:253–254
δίκην, καθάπερ ἔνοικον τοῖς μυκτῆρσι τὴν χολὴν κεκτημένοι. ἀλλʼ αἵ γε ἀστειότεραι τούτων ὄρνεις Ἰνδικοὺς καὶ ταῶνας Μηδικοὺς ἐκτρέφουσιν καὶ συνανακλίνονται τοῖς φοξοῖς παίζουσαι, σικίννοις τέρασι γανύμεναι· καὶ τὸν μὲν Θερσίτην ἀκούουσαι γελῶσιν, αὐταὶ δὲ πολυτιμήτους ὠνούμεναι Θερσίτας οὐκ ἐπʼ ἀνδράσιν ὁμοζύγοις, ἀλλʼ ἐπʼ ἐκείνοις αὐχοῦσιν, ἃ δὴ ἄχθος ἐστὶ γῆς· καὶ χήραν μὲν παρορῶσι σωφρονοῦσαν Μελιταίου πολλῷ διαφέρουσαν κυνιδίου, καὶ πρεσβύτην παραβλέπουσι δίκαιον, εὐπρεπέστερον, οἶμαι, τέρατος ἀργυρωνήτου· παιδίον δὲ οὐδὲ προσίενται ὀρφανὸν αἱ τοὺς ψιττακοὺς καὶ τοὺς χαραδριοὺς ἐκτρέφουσαι, ἀλλὰ τὰ μὲν οἴκοι κυϊσκόμενα ἐκτιθέασι παιδία, τοὺς δὲ τῶν ὀρνίθων ὑπολαμβάνουσι νεοττούς· καὶ τὰ ἄλογα τῶν λογικῶν προκεκρίκασιν, δέον ὑποτρέφειν τοὺς σωφροσύνην ἐπαγγελλομένους γέροντας, καὶ πιθήκων, οἶμαι, εὐπροσωποτέρους καὶ ἀηδόνων φθέγξασθαί τι βέλτιον δυναμένους. »ἐφʼ ὅσον δέ«, φησίν, »ἑνὶ τούτων ἐποιήσατε τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.« αἳ δὲ ἔμπαλιν ἀπαιδευσίαν προτετιμήκασι σωφροσύνης, τὰς ἑαυτῶν οὐσίας ἀπολιθοῦσαι εἰς τοὺς μαργαρίτας καὶ τὰς σμαράγδους τὰς Ἰνδικάς· ναὶ μὴν καὶ εἰς τὰς ἐξιτήλους βαφὰς καὶ εἰς τὰ ἀργυρώνητα ἀνδράποδα σπαθῶσι καὶ διαρρίπτουσι τὰ χρήματα, δίκην ὀρνίθων κεκορεσμένων τὰ τοῦ βίου σκαλεύουσαι κόπρια. »πενία δέ«, φησίν, »ἄνδρα ταπεινοῖ·« τὴν φειδωλίαν πενίαν λέγει, καθʼ ἣν οἱ πλούσιοι πένονται μεταδόσεως, ὡς οὐκ ἔχοντες.
dikēn, kathaper enoikon tois myktērsi tēn cholēn kektēmenoi. allʼ hai ge asteioterai toutōn orneis Indikous kai taōnas Mēdikous ektrephousin kai synanaklinontai tois phoxois paizousai, sikinnois terasi ganymenai; kai ton men Thersitēn akouousai gelōsin, autai de polytimētous ōnoumenai Thersitas ouk epʼ andrasin homozygois, allʼ epʼ ekeinois auchousin, ha dē achthos esti gēs; kai chēran men parorōsi sōphronousan Melitaiou pollǭ diapherousan kynidiou, kai presbytēn parablepousi dikaion, euprepesteron, oimai, teratos argyrōnētou; paidion de oude prosientai orphanon hai tous psittakous kai tous charadrious ektrephousai, alla ta men oikoi kyïskomena ektitheasi paidia, tous de tōn ornithōn hypolambanousi neottous; kai ta aloga tōn logikōn prokekrikasin, deon hypotrephein tous sōphrosynēn epangellomenous gerontas, kai pithēkōn, oimai, euprosōpoterous kai aēdonōn phthenxasthai ti beltion dynamenous. »ephʼ hoson de«, phēsin, »heni toutōn epoiēsate tōn elachistōn, emoi epoiēsate.« hai de empalin apaideusian protetimēkasi sōphrosynēs, tas heautōn ousias apolithousai eis tous margaritas kai tas smaragdous tas Indikas; nai mēn kai eis tas exitēlous baphas kai eis ta argyrōnēta andrapoda spathōsi kai diarriptousi ta chrēmata, dikēn ornithōn kekoresmenōn ta tou biou skaleuousai kopria. »penia de«, phēsin, »andra tapeinoi;« tēn pheidōlian penian legei, kathʼ hēn hoi plousioi penontai metadoseōs, hōs ouk echontes.
as if they had their bile living in their nostrils. The more refined of these women keep Indian birds and Median peacocks, and recline with pointed-headed creatures, playing, delighting in dwarfs as monsters; they laugh when they hear of Thersites, but they themselves, buying costly Thersiteses, pride themselves not on their husbands but on these, who are “a burden to the earth.” They overlook a self-controlled widow, who is worth far more than a Maltese lapdog, and pass by a righteous old man, more seemly, I think, than a monster bought with money. They will not take in an orphan child, these women who keep parrots and curlews; they expose the children born at home, and take in the young of birds, preferring irrational creatures to rational ones. They ought rather to support old men who profess self-control, more handsome, I think, than apes, and able to utter something better than nightingales. “Inasmuch as you did it to one of the least of these,” he says, “you did it to me.” But these women, on the contrary, have preferred ignorance to self-control, turning their property into stone in pearls and Indian emeralds; and they squander and throw away their money on fading dyes and slaves bought with money, like fattened hens scratching the dunghills of life. “Poverty humbles a man,” it says; he calls stinginess poverty, by which the rich are poor in giving, as though they had nothing.
Matt 25:40 (quotation, high confidence) · Prov 10:4 (quotation, high confidence) · Jas 1:27 (echo, medium confidence)
Notes and citation
Summary: Rich women keep pets, dwarfs, and freaks, yet neglect widows, the old, and orphans, exposing their own babies while raising birds; Christ counts what is done for the least as done for him.
- Thersites (Homer, Iliad 2.212–219) was the ugliest of the Greeks; “a burden to the earth” is Homeric (Iliad 18.104). The quotations are Matt 25:40 and Prov 10:4 (LXX).
Extrabiblical texts: Homer, Il. 18.104 (Homer, Iliad; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.4.30 (Stählin 1:253–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-4-30).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
The 3, chapter 5
3.5.31Stählin 1:254
Οἷα δὲ καὶ τὰ λουτρὰ αὐταῖς· οἶκοι τεχνητοί, συμπαγεῖς καὶ περιφορητοί, διαφανεῖ σινδόνι καλυπτόμενοι, καθέδραι τε ἐπίχρυσοι, ἀργυροῖ * * καὶ σκεύη μυρία χρυσοῦ τε καὶ ἀργύρου, τὰ μὲν εἰς προπόσεις, τὰ δὲ εἰς τροφάς, τὰ δὲ εἰς τὸ λούσασθαι περιφερόμενα· ναὶ μὴν καὶ ἐσχαρίδες ἀνθράκων· εἰς τοσοῦτον γὰρ ἀκρασίας ἥκουσιν ὡς δειπνεῖν καὶ μεθύειν ἔτι λουομένας· τά τε ἀργυρώματα, μεθʼ ὧν ἐμπομπεύουσιν, ἀπειροκάλως ἐν τοῖς βαλανείοις προτιθέασι· τάχα μέν που καὶ τὸν πλοῦτον διʼ ἀλαζονείαν περιττήν, μάλιστα δὲ τὴν αὐτεξούσιον ἀπαιδευσίαν, καθʼ ἣν κατηγοροῦσιν ἀνάνδρων ἀνδρῶν πρὸς γυναικῶν κεκρατημένων, ἐπιδεικνύμεναι ἐλέγχουσαί τε ἁμῇ γέ πῃ σφᾶς αὐτὰς μὴ οἵας τε εἶναι [συνεῖναι] καὶ δίχα τῶν σκευῶν τῶν πολλῶν ἱδροῦν [δύνασθαι]· καὶ γὰρ αἱ πενόμεναι τῆς πομπῆς μὴ μεταλαμβάνουσαι τῶν ἴσων κοινωνοῦσι λουτρῶν. ἔχει δὲ ἄρα ὁ ῥύπος τῆς περιουσίας βλασφημίας περιβολὴν πολλήν. τούτῳ καθάπερ δελέατι ἀγκιστρεύουσιν τοὺς ἀθλίους κεχηνότας ἐπὶ τὰς μαρμαρυγὰς τοῦ χρυσίου· καὶ γὰρ ἐκπλήττουσαι τούτῳ τοὺς ἀπειροκάλους θαυμάζειν σφᾶς τεχνῶνται τοὺς ἐραστάς, οἳ μετʼ ὀλίγον αὐταῖς ἐνυβρίζουσι
Hoia de kai ta loutra autais; oikoi technētoi, sympageis kai periphorētoi, diaphanei sindoni kalyptomenoi, kathedrai te epichrysoi, argyroi * * kai skeuē myria chrysou te kai argyrou, ta men eis proposeis, ta de eis trophas, ta de eis to lousasthai peripheromena; nai mēn kai escharides anthrakōn; eis tosouton gar akrasias hēkousin hōs deipnein kai methyein eti louomenas; ta te argyrōmata, methʼ hōn empompeuousin, apeirokalōs en tois balaneiois protitheasi; tacha men pou kai ton plouton diʼ alazoneian perittēn, malista de tēn autexousion apaideusian, kathʼ hēn katēgorousin anandrōn andrōn pros gynaikōn kekratēmenōn, epideiknymenai elenchousai te hamę̄ ge pę̄ sphas autas mē hoias te einai [syneinai] kai dicha tōn skeuōn tōn pollōn hidroun [dynasthai]; kai gar hai penomenai tēs pompēs mē metalambanousai tōn isōn koinōnousi loutrōn. echei de ara ho rhypos tēs periousias blasphēmias peribolēn pollēn. toutǭ kathaper deleati ankistreuousin tous athlious kechēnotas epi tas marmarygas tou chrysiou; kai gar ekplēttousai toutǭ tous apeirokalous thaumazein sphas technōntai tous erastas, hoi metʼ oligon autais enybrizousi
And what baths they have! Artificial rooms, compact and portable, covered with transparent linen, gilded chairs, silver … and countless vessels of gold and silver, carried around, some for drinking, some for food, some for bathing; and even braziers of coals; for they have come to such incontinence as to dine and get drunk while still bathing. They tastelessly display in the baths the silver plate with which they parade, perhaps partly from superfluous pretension about their wealth, but chiefly showing their self-willed lack of education, by which they accuse unmanly men of being ruled by women, and prove at the same time that they cannot even sweat without their many vessels; for poor women, who have no share in the pomp, share the same baths. The filth of wealth has a great covering of blasphemy. With this, as with bait, they hook the wretches who gape at the glitter of the gold; for by dazzling the tasteless with it they contrive to make their lovers admire them, who shortly insult them when they are
Textual problem in this passage: see the notes.
Notes and citation
Summary: Rich women's baths are furnished with luxury and gold vessels, where they dine and drink and display their wealth to attract lovers.
- The asterisks mark a gap in the manuscript; the bracketed words are marked by the editor as spurious (to be deleted). The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.5.31 (Stählin 1:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-5-31).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.5.32Stählin 1:254–255
γυμναῖς. καὶ δὴ τοῖς μὲν ἀνδράσι τοῖς σφῶν οὐκ ἂν ἀποδύσαιντο προσποίητον αἰσχύνης ἀξιοπιστίαν μνώμεναι, ἔξεστι δὲ τοῖς βουλομένοις τῶν ἄλλων τὰς οἴκοι κατακλείστους γυμνὰς ἐν τοῖς βαλανείοις θεάσασθαι· ἐνταῦθα γὰρ ἀποδύσασθαι τοῖς θεαταῖς ὥσπερ καπήλοις σωμάτων οὐκ αἰσχύνονται. ἀλλʼ ὁ μὲν Ἡσίοδος μηδὲ γυναικείῳ λουτρῷ χρόα φαιδρύνεσθαι παραινεῖ. κοινὰ δὲ ἀνέῳκται ἀνδράσιν ὁμοῦ καὶ γυναιξὶ τὰ βαλανεῖα, κἀντεῦθεν ἐπὶ τὴν ἀκρασίαν ἀποδύονται· »ἐκ τοῦ γὰρ εἰσορᾶν γίνεται ἀνθρώποις ἐρᾶν«, ὥσπερ ἀποκλυζομένης τῆς αἰδοῦς αὐτοῖς κατὰ τὰ λουτρά. αἳ δὲ μὴ εἰς τοσοῦτον ἀπερυθριῶσαι τοὺς μὲν ὀθνείους ἀποκλείουσιν, ἰδίοις δὲ οἰκέταις συλλούονται καὶ δούλοις ἀποδύονται γυμναὶ καὶ ἀνατρίβονται ὑπʼ αὐτῶν, ἐξουσίαν δοῦσαι τῷ κατεπτηχότι τῆς ἐπιθυμίας τὸ ἀδεὲς τῆς ψηλαφήσεως· οἱ γὰρ παρεισαγόμενοι παρὰ τὰ λουτρὰ ταῖς δεσποίναις γυμναῖς μελέτην ἴσχουσιν ἀποδύσασθαι πρὸς τόλμαν ἐπιθυμίας ἔθει πονηρῷ περιγράφοντες τὸν φόβον.
gymnais. kai dē tois men andrasi tois sphōn ouk an apodysainto prospoiēton aischynēs axiopistian mnōmenai, exesti de tois boulomenois tōn allōn tas oikoi katakleistous gymnas en tois balaneiois theasasthai; entautha gar apodysasthai tois theatais hōsper kapēlois sōmatōn ouk aischynontai. allʼ ho men Hēsiodos mēde gynaikeiǭ loutrǭ chroa phaidrynesthai parainei. koina de aneǭktai andrasin homou kai gynaixi ta balaneia, kanteuthen epi tēn akrasian apodyontai; »ek tou gar eisoran ginetai anthrōpois eran«, hōsper apoklyzomenēs tēs aidous autois kata ta loutra. hai de mē eis tosouton aperythriōsai tous men othneious apokleiousin, idiois de oiketais syllouontai kai doulois apodyontai gymnai kai anatribontai hypʼ autōn, exousian dousai tǭ kateptēchoti tēs epithymias to adees tēs psēlaphēseōs; hoi gar pareisagomenoi para ta loutra tais despoinais gymnais meletēn ischousin apodysasthai pros tolman epithymias ethei ponērǭ perigraphontes ton phobon.
naked. Before their own husbands they would not undress, affecting a pretended credibility of modesty; but any others who wish may see them naked in the baths, shut up as they are at home; for there they are not ashamed to undress before spectators, as before dealers in bodies. Hesiod advises not even to wash one's skin in a women's bath. But the baths are open to men and women together, and there they strip for incontinence; for “from looking comes loving,” as if their modesty were washed away in the baths. Those who are not so shameless shut out strangers but bathe with their own servants, strip naked before slaves, and are rubbed down by them, giving the cowering desire the fearless liberty of touching. For those brought in to their naked mistresses at the baths learn to strip for daring in desire, setting aside their fear through evil habit.
Notes and citation
Summary: Women who will not undress before their husbands bathe naked in mixed public baths or before their slaves, feeding lust.
- The allusion is Hesiod, Works and Days 753–754. “From looking comes loving” is a proverb.
Extrabiblical texts: Hesiod, Op. 753–754 (Hesiod, Works and Days; allusion)
Cite (SBL): Clement of Alexandria, Paed. 3.5.32 (Stählin 1:254–255; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-5-32).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.5.33Stählin 1:255–256
καὶ οἱ μὲν παλαιοὶ τῶν ἀθλητῶν γυμνὸν δεικνύναι τὸν ἄνδρα αἰδούμενοι ἐν διαζώσμασι τὴν ἀγωνίαν ἐκτελοῦντες τὸ αἰδῆμον ἐφύλαττον· αἳ δὲ ἀποδυσάμεναι ἅμα τῷ χιτῶνι καὶ τὴν αἰδῶ φαίνεσθαι μὲν βούλονται καλαί, ἄκουσαι δʼ ὁμοίως ἐλέγχονται κακαί· καὶ γὰρ διʼ αὐτοῦ καταφαίνεται μάλιστα τοῦ σώματος τὸ μάχλον τῆς ἐπιθυμίας, καθάπερ τοῖς ὑδεριῶσιν τὸ περιστεγόμενον τῆς ἐπιφανείας ὑγρόν· τὸ νοσοῦν δὲ ἀμφοῖν ἐκ τῆς ὄψεως γνωρίζεται. χρὴ τοίνυν τοὺς ἄνδρας γενναῖον ἀληθείας ὑπόδειγμα ταῖς γυναιξὶ γινομένους αἰσχύνεσθαι τὰς μετʼ αὐτῶν ἀποδύσεις καὶ φυλάττεσθαι τὰς ὄψεις τὰς ὀλισθηράς »ὁ γὰρ ἐμβλέψας«, φησί, »περιεργότερον ἤδη ἥμαρτεν.« οἴκοι μὲν οὖν τοὺς γονεῖς καὶ τοὺς οἰκέτας αἰδεῖσθαι χρή, ἐν δὲ ταῖς ὁδοῖς τοὺς ἀπαντῶντας, ἐν δὲ τοῖς λουτροῖς τὰς γυναῖκας, ἐν δὲ ταῖς ἐρημίαις ἑαυτούς, πανταχοῦ δὲ τὸν λόγον, ὅς ἐστι πανταχοῦ, καὶ »ἐγένετο ἄνευ αὐτοῦ οὐδὲ ἕν«. οὕτως γὰρ μόνως ἀπτώς τις διαμενεῖ, εἰ πάντοτε αὐτῷ συμπαρεῖναι νομίζοι τὸν θεόν.
kai hoi men palaioi tōn athlētōn gymnon deiknynai ton andra aidoumenoi en diazōsmasi tēn agōnian ektelountes to aidēmon ephylatton; hai de apodysamenai hama tǭ chitōni kai tēn aidō phainesthai men boulontai kalai, akousai dʼ homoiōs elenchontai kakai; kai gar diʼ autou kataphainetai malista tou sōmatos to machlon tēs epithymias, kathaper tois hyderiōsin to peristegomenon tēs epiphaneias hygron; to nosoun de amphoin ek tēs opseōs gnōrizetai. chrē toinyn tous andras gennaion alētheias hypodeigma tais gynaixi ginomenous aischynesthai tas metʼ autōn apodyseis kai phylattesthai tas opseis tas olisthēras »ho gar emblepsas«, phēsi, »periergoteron ēdē hēmarten.« oikoi men oun tous goneis kai tous oiketas aideisthai chrē, en de tais hodois tous apantōntas, en de tois loutrois tas gynaikas, en de tais erēmiais heautous, pantachou de ton logon, hos esti pantachou, kai »egeneto aneu autou oude hen«. houtōs gar monōs aptōs tis diamenei, ei pantote autǭ sympareinai nomizoi ton theon.
The ancient athletes, ashamed to show a man naked, kept their modesty by competing in loincloths; but these women, putting off modesty together with their tunic, want to appear beautiful, but are unwillingly proved bad. For through the body itself the lewdness of desire is most clearly seen, as in those with dropsy the fluid held under the skin; the disease of both is recognized from their appearance. Men, then, being a noble example of truth to women, should be ashamed to strip with them and should guard against slippery looks; “for the one who looks,” it says, “too curiously has already sinned.” At home one should respect parents and servants; in the streets, those one meets; in the baths, the women; in solitude, oneself; and everywhere the Word, who is everywhere, and “without whom not one thing came to be.” For only so will one remain without falling, if he considers that God is always present with him.
Matt 5:28 (quotation, high confidence) · John 1:3 (quotation, high confidence)
Notes and citation
Summary: Mixed bathing exposes lust; men should set an example of modesty; we should respect others and ourselves, and above all the Word, who is present everywhere.
- The quotations are a free form of Matt 5:28 and John 1:3.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.5.33 (Stählin 1:255–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-5-33).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
The 3, chapter 6
3.6.34Stählin 1:256
Πλούτου τοίνυν μεταληπτέον ἀξιολόγως καὶ μεταδοτέον φιλανθρώπως, οὐ βαναύσως οὐδὲ ἀλαζονικῶς, οὐδὲ ἐκτρεπτέον τὸ φιλόκαλον εἰς φιλαυτίαν καὶ ἀπειροκαλίαν, μή πῃ ἄρα καὶ πρὸς ἡμᾶς φήσῃ τις· ὁ ἵππος αὐτοῦ πεντεκαίδεκα ταλάντων ἐστὶν ἄξιος ἢ τὸ χωρίον ἢ ὁ οἰκέτης ἢ τὸ χρυσίον, αὐτὸς δὲ χαλκῶν ἐστι τίμιος τριῶν. αὐτίκα γοῦν περίελε τὸν κόσμον τῶν γυναικῶν καὶ τοὺς οἰκέτας τῶν δεσποτῶν, οὐδὲν διαφέροντας τῶν ἀργυρωνήτων εὑρήσεις. τοὺς δεσπότας, οὐκ ἐν βαδίσματι, οὐκ ἐν βλέμματι, οὐκ ἐν φθέγματι· οὕτως τοίνυν τοῖς ἀνδραπόδοις ἐοίκασιν. ἀλλὰ καὶ τῷ ἀσθενέστεροι εἶναι τῶν οἰκετῶν διακρίνονται καὶ τῷ νοσηλότερον ἀνατεθράφθαι. ἄριστον γοῦν δογμάτων τοῦτο ᾄδειν παρʼ ἕκαστα χρή, ὡς ὁ μὲν ἀγαθὸς ἀνὴρ σώφρων ὢν καὶ δίκαιος ἐν οὐρανῷ θησαυρίζει τὰ χρήματα· οὗτος [ὁ] τὰ ἐπίγεια καταπωλήσας καὶ πτωχοῖς ἐπιδοὺς τὸν ἀνώλεθρον ἐξευρίσκει θησαυρόν, ἔνθα οὐ σής, οὐ λῃστής· μακάριος οὗτος ὄντως, ἐάν τε σμικρὸς καὶ ἀσθενὴς καὶ ἄδοξος ᾖ, καὶ πλοῦτον ὄντως πλουτεῖ τὸν μέγιστον· ἐὰν δὲ ἄρα πλουτῇ μὲν Κινύρα τε καὶ Μίδα μᾶλλον, ᾖ δὲ ἄδικος καὶ ὑφερήφανος, καθάπερ ὁ ἐν τῇ πορφύρᾳ καὶ βύσσῳ τρυφῶν καὶ τὸν Λάζαρον ὑπερηφανῶν, ἄθλιός τέ ἐστι
Ploutou toinyn metalēpteon axiologōs kai metadoteon philanthrōpōs, ou banausōs oude alazonikōs, oude ektrepteon to philokalon eis philautian kai apeirokalian, mē pę̄ ara kai pros hēmas phēsę̄ tis; ho hippos autou pentekaideka talantōn estin axios ē to chōrion ē ho oiketēs ē to chrysion, autos de chalkōn esti timios triōn. autika goun periele ton kosmon tōn gynaikōn kai tous oiketas tōn despotōn, ouden diapherontas tōn argyrōnētōn heurēseis. tous despotas, ouk en badismati, ouk en blemmati, ouk en phthegmati; houtōs toinyn tois andrapodois eoikasin. alla kai tǭ asthenesteroi einai tōn oiketōn diakrinontai kai tǭ nosēloteron anatethraphthai. ariston goun dogmatōn touto ądein parʼ hekasta chrē, hōs ho men agathos anēr sōphrōn ōn kai dikaios en ouranǭ thēsaurizei ta chrēmata; houtos [ho] ta epigeia katapōlēsas kai ptōchois epidous ton anōlethron exeuriskei thēsauron, entha ou sēs, ou lę̄stēs; makarios houtos ontōs, ean te smikros kai asthenēs kai adoxos ę̄, kai plouton ontōs ploutei ton megiston; ean de ara ploutę̄ men Kinyra te kai Mida mallon, ę̄ de adikos kai hypherēphanos, kathaper ho en tę̄ porphyrą kai byssǭ tryphōn kai ton Lazaron hyperēphanōn, athlios te esti
Wealth, then, should be partaken of worthily and shared generously, not vulgarly nor pretentiously; nor should love of the beautiful be turned into self-love and tastelessness, lest someone say of us: “His horse is worth fifteen talents, or his estate, or his servant, or his gold; but he himself is worth three coppers.” Indeed, take away the finery of the women and the servants of the masters, and you will find the masters no different from the bought slaves, not in walk, not in look, not in voice; so they are like the slaves. But they are distinguished by being weaker than their servants and by having been brought up more sickly. The best of all teachings must be sung at every turn: that the good man, being self-controlled and just, treasures his wealth in heaven. The one who has sold his earthly goods and given to the poor finds the imperishable treasure, where there is no moth, no robber. He is truly blessed, even if he is small, weak, and obscure, and he is rich with truly the greatest wealth; but if he is richer than Cinyras and Midas, yet unjust and arrogant, like the one who lived in luxury in purple and fine linen and despised Lazarus, he is wretched,
Matt 6:20 (allusion, high confidence) · Matt 19:21 (allusion, high confidence) · Luke 16:19 (allusion, high confidence) · Luke 16:20 (allusion, medium confidence)
Notes and citation
Summary: Wealth should be used worthily and shared; stripped of finery, masters are no different from slaves; the good man stores up treasure in heaven by giving to the poor.
- The allusions are Matt 6:19–20, Matt 19:21, and Luke 16:19–20. Cinyras and Midas were proverbially rich. The sentence continues in the next section.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.6.34 (Stählin 1:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-6-34).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.6.35Stählin 1:256–257
καὶ ἀνιαρῶς ζῇ καὶ οὐ ζήσεται. ἐοικέναι γοῦν μοι δοκεῖ ὁ πλοῦτος ἑρπετῷ, οὗ εἰ μή τις ἐπίσταιτο λαβέσθαι ἀβλαβῶς, πόρρωθεν ἀκινδύνως ἄκρας οὐρᾶς ἀνακρημνὰς τὸ θηρίον, περιπλέξεται τῇ χειρὶ καὶ δήξεται· δεινὸς δὲ καὶ ὁ πλοῦτος ἰλυσπώμενος παρὰ τὴν ἔμπειρον ἢ ἄπειρον αὐτοῦ λαβὴν προσφῦναι καὶ δάκνειν, εἰ μή τις αὐτῷ καταμεγαλοφρονῶν ἐπιστημόνως χρῷτο, ἵνα σὺν τῇ ἐπῳδῇ τοῦ λόγου καταξέσηται μὲν τὸ θηρίον, αὐτὸς δὲ ἀπαθὴς μείνῃ. ἀλλʼ, ὡς ἔοικεν, τὰ πλείονος ἄξια κεκτημένος πλούσιος ὢν μόνος ἐλελήθει· πολλοῦ δὲ ἄξια οὐ λίθος, οὐκ ἄργυρος, οὐκ ἐσθής, οὐ κάλλος σώματος, ἀλλʼ ἡ ἀρετή, ὅς ἐστι λόγος διὰ τοῦ παιδαγωγοῦ παραδιδόμενος εἰς ἄσκησιν· λόγος οὗτος ὁ τὴν τρυφὴν ἐξομνύμενος, τὴν δὲ αὐτουργίαν διάκονον παρακαλῶν καὶ τὴν εὐτέλειαν ἐξυμνῶν τῆς σωφροσύνης τὴν ἔγγονον, »λάβετε παιδείαν«, φησί, »καὶ μὴ ἀργύριον, καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασμένον· κρείσσων γὰρ σοφία λίθων πολυτελῶν, πᾶν δὲ τίμιον οὐκ ἄξιον αὐτῆς ἐστι.« καὶ πάλιν· »ἐμὲ καρπίζεσθαι ὑπὲρ χρυσίον καὶ λίθον τίμιον καὶ ἄργυρον· τὰ γὰρ ἐμὰ γενήματα κρείττω ἀργυρίου ἐκλεκτοῦ.« εἰ δὲ καὶ διελεῖν χρή, πλούσιος μὲν ὁ πολυκτήμων ἔστω, χρυσίῳ σεσαγμένος καθάπερ φασκώλιον ἐρρυπωμένον, εὐσχήμων δὲ ὁ δίκαιος, ἐπεὶ εὐσχημοσύνη τάξις ἐστὶν ἐν τῷ δέοντι σχηματισμῷ περὶ τὰς διοικήσεις καὶ τὰς ἐπιδόσεις μεμετρημένη· »εἰσὶ γὰρ οἱ σπείροντες καὶ πλείονα συνάγοντες«, περὶ ὧν γέγραπται· »ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα.« ὥστε οὐχ ὁ ἔχων καὶ φυλάττων, ἀλλʼ ὁ μεταδιδοὺς πλούσιος, καὶ ἡ μετάδοσις τὸν μακάριον, οὐχ ἡ κτῆσις δείκνυσι· καρπὸς δὲ ψυχῆς τὸ εὐμετάδοτον· ἐν ψυχῇ ἄρα τὸ πλούσιον.
kai aniarōs zę̄ kai ou zēsetai. eoikenai goun moi dokei ho ploutos herpetǭ, hou ei mē tis epistaito labesthai ablabōs, porrōthen akindynōs akras ouras anakrēmnas to thērion, periplexetai tę̄ cheiri kai dēxetai; deinos de kai ho ploutos ilyspōmenos para tēn empeiron ē apeiron autou labēn prosphynai kai daknein, ei mē tis autǭ katamegalophronōn epistēmonōs chrǭto, hina syn tę̄ epǭdę̄ tou logou kataxesētai men to thērion, autos de apathēs meinę̄. allʼ, hōs eoiken, ta pleionos axia kektēmenos plousios ōn monos elelēthei; pollou de axia ou lithos, ouk argyros, ouk esthēs, ou kallos sōmatos, allʼ hē aretē, hos esti logos dia tou paidagōgou paradidomenos eis askēsin; logos houtos ho tēn tryphēn exomnymenos, tēn de autourgian diakonon parakalōn kai tēn euteleian exymnōn tēs sōphrosynēs tēn engonon, »labete paideian«, phēsi, »kai mē argyrion, kai gnōsin hyper chrysion dedokimasmenon; kreissōn gar sophia lithōn polytelōn, pan de timion ouk axion autēs esti.« kai palin; »eme karpizesthai hyper chrysion kai lithon timion kai argyron; ta gar ema genēmata kreittō argyriou eklektou.« ei de kai dielein chrē, plousios men ho polyktēmōn estō, chrysiǭ sesagmenos kathaper phaskōlion errypōmenon, euschēmōn de ho dikaios, epei euschēmosynē taxis estin en tǭ deonti schēmatismǭ peri tas dioikēseis kai tas epidoseis memetrēmenē; »eisi gar hoi speirontes kai pleiona synagontes«, peri hōn gegraptai; »eskorpisen, edōken tois penēsin, hē dikaiosynē autou menei eis ton aiōna.« hōste ouch ho echōn kai phylattōn, allʼ ho metadidous plousios, kai hē metadosis ton makarion, ouch hē ktēsis deiknysi; karpos de psychēs to eumetadoton; en psychę̄ ara to plousion.
lives painfully, and will not live. Wealth seems to me like a snake: if one does not know how to take hold of it harmlessly, lifting the beast from a distance by the tip of the tail, it will coil around the hand and bite. Wealth too, wriggling in the hand of one who holds it skillfully or unskillfully, is dangerous, clinging and biting, unless one, despising it, uses it with knowledge, so that the beast may be charmed by the incantation of the Word and he himself remain unharmed. It seems that he alone, unnoticed, is rich who possesses what is worth most. What is worth much is not stone, not silver, not clothing, not bodily beauty, but virtue, which is the Word handed on by the Instructor for practice: the Word who forswears luxury, calls in working with one's own hands as a servant, and praises frugality, the offspring of self-control. “Take instruction,” he says, “and not silver, and knowledge rather than tried gold; for wisdom is better than precious stones, and nothing precious is worth as much as she.” And again: “Reap my fruit rather than gold and precious stone and silver; for my produce is better than choice silver.” And if we must distinguish, let the one with many possessions be called rich, loaded with gold like a dirty purse; but the just man is seemly, since seemliness is order, measured in the fitting arrangement of management and giving. “For there are those who sow and gather more,” of whom it is written: “He scattered, he gave to the poor; his righteousness remains forever.” So it is not the one who has and keeps, but the one who shares, who is rich; and it is sharing, not possession, that shows the blessed man; and generosity is a fruit of the soul; so wealth is in the soul.
Prov 8:10 (quotation, high confidence) · Prov 8:11 (quotation, high confidence) · Prov 8:19 (quotation, high confidence) · Prov 11:24 (quotation, high confidence) · Ps 112:9 (111:9 LXX) (quotation, high confidence) · 2 Cor 9:9 (quotation, medium confidence)
Notes and citation
Summary: Wealth is like a snake, dangerous unless handled with knowledge; the true riches are virtue and wisdom; the rich man is the one who gives, not the one who keeps.
- The quotations are Prov 8:10–11 and 8:19, Prov 11:24 (LXX), and Ps 112:9 (111:9 LXX; 2 Cor 9:9).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.6.35 (Stählin 1:256–257; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-6-35).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.6.36Stählin 1:257–258
καὶ μὴν τὰ μὲν ἀγαθὰ ἔστω μόνοις κτητὰ τοῖς ἀγαθοῖς, ἀγαθοὶ δὲ οἱ Χριστιανοί· ἄφρων δὲ ἢ ἀκόλαστος ἄνθρωπος οὔτʼ ἂν αἴσθησιν ἀγαθοῦ σχοίη οὔτʼ ἂν κτήσεως τύχοι· μόνοις ἄρα τοῖς Χριστιανοῖς κτητὰ τὰ ἀγαθά. τούτων δὲ τῶν ἀγαθῶν πλουσιώτερον οὐθέν· πλούσιοι ἄρα οὗτοι μόνοι. πλοῦτος γὰρ ἀληθινὸς ἡ δικαιοσύνη καὶ ὁ παντὸς θησαυροῦ πολυτιμότερος λόγος οὐκ ἀπὸ θρεμμάτων καὶ χωρίων αὐξανόμενος, ἀλλʼ ὑπὸ τοῦ θεοῦ δωρούμενος, πλοῦτος ἀναφαίρετος (ἡ ψυχὴ μόνη θησαυρὸς αὐτοῦ), κτῆμα τῷ κεκτημένῳ ἄριστον, μακάριον τῇ ἀληθείᾳ παρεχόμενον τὸν ἄνθρωπον. ᾧ γὰρ ἂν ὑπάρχῃ μηδενὸς μὲν ὀρέγεσθαι τῶν οὐκ ἐφʼ ἡμῖν, ὧν δὲ ὀρέγεται, τούτων τυγχάνειν, ἀλλὰ καὶ ὧν ὁσίως ἐφίεται, ταῦτα αἰτούμενον λαμβάνειν παρὰ θεοῦ, πῶς οὗτος οὐ πολυκτήμων καὶ παγκτήμων, θησαυρὸν ἔχων αἰώνιον τὸν θεόν; »τῷ αἰτοῦντι«, φησί, »δοθήσεται καὶ τῷ κρούοντι ἀνοιγήσεται.« εἰ μηδὲν ἀρνεῖται ὁ θεός, τὰ πάντα τοῦ θεοσεβοῦς γίνεται.
kai mēn ta men agatha estō monois ktēta tois agathois, agathoi de hoi Christianoi; aphrōn de ē akolastos anthrōpos outʼ an aisthēsin agathou schoiē outʼ an ktēseōs tychoi; monois ara tois Christianois ktēta ta agatha. toutōn de tōn agathōn plousiōteron outhen; plousioi ara houtoi monoi. ploutos gar alēthinos hē dikaiosynē kai ho pantos thēsaurou polytimoteros logos ouk apo thremmatōn kai chōriōn auxanomenos, allʼ hypo tou theou dōroumenos, ploutos anaphairetos (hē psychē monē thēsauros autou), ktēma tǭ kektēmenǭ ariston, makarion tę̄ alētheią parechomenon ton anthrōpon. hǭ gar an hyparchę̄ mēdenos men oregesthai tōn ouk ephʼ hēmin, hōn de oregetai, toutōn tynchanein, alla kai hōn hosiōs ephietai, tauta aitoumenon lambanein para theou, pōs houtos ou polyktēmōn kai panktēmōn, thēsauron echōn aiōnion ton theon? »tǭ aitounti«, phēsi, »dothēsetai kai tǭ krouonti anoigēsetai.« ei mēden arneitai ho theos, ta panta tou theosebous ginetai.
Goods can be acquired by the good alone, and Christians are the good; a foolish or licentious person could neither perceive the good nor obtain its possession; so goods can be acquired by Christians alone. Nothing is richer than these goods; so these alone are rich. For true wealth is righteousness and the Word, more precious than any treasure, not increased by flocks and fields but given by God, wealth that cannot be taken away (the soul alone is its treasury), the best possession for the one who has it, making the human being truly blessed. For the one who desires nothing that is not in our power, and obtains what he desires, and receives from God by asking whatever he holily seeks: how is he not rich in possessions, possessing all things, having God as his eternal treasure? “To the one who asks,” he says, “it will be given, and to the one who knocks it will be opened.” If God refuses nothing, all things belong to the godly.
Matt 7:7 (quotation, high confidence) · Matt 7:8 (quotation, high confidence)
Notes and citation
Summary: Only the good, the Christians, can possess true goods: righteousness and the Word; the one who asks God receives, so the godly possess all things.
- The argument follows the Stoic paradox that only the wise man is rich. The quotation is Matt 7:7–8 (Luke 11:9–10).
Notes on the original text
- Digital text corrected (accent: grave on ἂν): οὔτʼ ἄν κτήσεως → οὔτʼ ἂν κτήσεως.
Cite (SBL): Clement of Alexandria, Paed. 3.6.36 (Stählin 1:257–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-3-15/#p-3-6-36).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.