The Instructor 2.10.107–2.12.129
Greek text: Stählin, GCS 12 (Greek text: Otto Stählin, Clemens Alexandrinus 1: Protrepticus und Paedagogus (GCS 12, 1905), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 2 (1885).
The 2, chapter 10
2.10.107Stählin 1:221
Εἰ δὴ οὗτός ἐστι τῆς ἐσθῆτος ὁ σκοπός, ὅρα μὴ οὐκ ἄλλη μὲν ἀνδράσιν, ἄλλη δὲ ἐσθὴς ἀπονεμητέα γυναιξίν· κοινὸν γὰρ ἀμφοῖν τὸ σκέπεσθαι κατὰ τὰ αὐτὰ τῷ ἐσθίειν καὶ πίνειν. κοινῆς οὖν οὔσης τῆς χρείας τὴν ὁμοίαν κατασκευὴν δοκιμάζομεν. ὡς γὰρ τὸ δεῖσθαι τῶν σκεπόντων κοινὸν ἑκατέροις, οὕτως καὶ τὰ σκέποντα παραπλήσια εἶναι χρή, εἰ δέ, καὶ σκέπην ταύτην παραληπτέον, καθʼ ἣν * * κρύπτειν ὄμματα θηλειῶν χρεών. εἰ γὰρ καὶ πλεονεκτεῖ τὸ θῆλυ διὰ τὴν ἀσθένειαν, τὸ ἔθος τῆς ἀγωγῆς τῆς κακῆς αἰτιατέον, διʼ ἣν πολλάκις φαύλοις διαίταις ἐντρεφόμενοι ἄνδρες γυναικῶν γεγόνασι θηλύτεροι· οὐ δὴ καθυφεῖναι χρὴ τοῦ τόνου. εἰ δὲ συμπεριφέρεσθαι χρή, ὀλίγον ἐνδοτέον αὐταῖς μαλακωτέροις χρῆσθαι τοῖς ὑφάσμασιν μόνον τὰς μεμωρημένας λεπτουργίας καὶ τὰς ἐν ταῖς ὑφαῖς περιέργους πλοκὰς ἐκποδὼν μεθιστάντας, νῆμα χρυσοῦ καὶ σῆρας Ἰνδικοὺς καὶ τοὺς περιέργους βόμβυκας χαίρειν ἐῶντας. σκώληξ φύεται τὸ πρῶτον, εἶτα ἐξ αὐτοῦ δασεῖα ἀναφαίνεται κάμπη, μεθʼ ἣν εἰς τρίτην μεταμόρφωσιν νεοχμοῦται βομβύλιον (οἳ δὲ νεκύδαλλον αὐτὸ καλοῦσιν), ἐξ οὗ μακρὸς τίκτεται στήμων, καθάπερ ἐκ τῆς ἀράχνης ὁ τῆς ἀράχνης μίτος· τὰ γὰρ περιττὰ ταῦτα καὶ διαφανῆ ἔλεγχός ἐστι διανοίας οὐκ ἐρρωμένης, ὀλίγῳ παραπετάσματι τὴν αἰσχύνην τοῦ σώματος προαγωγεύοντα. οὐ γὰρ ἔτι σκέπη ἡ ἁβροδίαιτός ἐστιν ἐσθής, τὸ σχῆμα τῆς γυμνότητος κρύπτειν μὴ δυναμένη· προσπίπτουσα γὰρ ἡ τοιαύτη ἐσθὴς τῷ σώματι προστυποῦται αὐτῷ ὑγρότερον καὶ προσαναπλάττεται σαρκικῶς ἐμφῦσα τῷ σχήματι, καὶ τὸν τύπον ἐκμάττεται τῆς γυναικός, ὥστʼ οὐχ ὁρῶντι τὴν ὅλην τοῦ σώματος εἶναι φανερὰν διάθεσιν.
Ei dē houtos esti tēs esthētos ho skopos, hora mē ouk allē men andrasin, allē de esthēs aponemētea gynaixin; koinon gar amphoin to skepesthai kata ta auta tǭ esthiein kai pinein. koinēs oun ousēs tēs chreias tēn homoian kataskeuēn dokimazomen. hōs gar to deisthai tōn skepontōn koinon hekaterois, houtōs kai ta skeponta paraplēsia einai chrē, ei de, kai skepēn tautēn paralēpteon, kathʼ hēn * * kryptein ommata thēleiōn chreōn. ei gar kai pleonektei to thēly dia tēn astheneian, to ethos tēs agōgēs tēs kakēs aitiateon, diʼ hēn pollakis phaulois diaitais entrephomenoi andres gynaikōn gegonasi thēlyteroi; ou dē kathypheinai chrē tou tonou. ei de symperipheresthai chrē, oligon endoteon autais malakōterois chrēsthai tois hyphasmasin monon tas memōrēmenas leptourgias kai tas en tais hyphais periergous plokas ekpodōn methistantas, nēma chrysou kai sēras Indikous kai tous periergous bombykas chairein eōntas. skōlēx phyetai to prōton, eita ex autou daseia anaphainetai kampē, methʼ hēn eis tritēn metamorphōsin neochmoutai bombylion (hoi de nekydallon auto kalousin), ex hou makros tiktetai stēmōn, kathaper ek tēs arachnēs ho tēs arachnēs mitos; ta gar peritta tauta kai diaphanē elenchos esti dianoias ouk errōmenēs, oligǭ parapetasmati tēn aischynēn tou sōmatos proagōgeuonta. ou gar eti skepē hē habrodiaitos estin esthēs, to schēma tēs gymnotētos kryptein mē dynamenē; prospiptousa gar hē toiautē esthēs tǭ sōmati prostypoutai autǭ hygroteron kai prosanaplattetai sarkikōs emphysa tǭ schēmati, kai ton typon ekmattetai tēs gynaikos, hōstʼ ouch horōnti tēn holēn tou sōmatos einai phaneran diathesin.
If this is the purpose of clothing, consider whether one kind of clothing need really be assigned to men and another to women; for covering is common to both, like eating and drinking. The need being common, we approve a similar provision. For as the need of coverings is common to each, so the coverings should be alike; but if there is a difference, we must adopt that covering by which … it is fitting to hide women's eyes. For if the female is allowed more because of her weakness, we must blame the habit of bad upbringing, through which men, reared on bad diets, have often become more womanish than women; we must not relax our tension. But if we must make allowances, let a little be conceded to women, to use softer fabrics, only removing the foolish fine work and the elaborate plaiting in the weaving, and saying farewell to gold thread, Indian silks, and elaborate silks. A worm is born first; then from it appears a hairy caterpillar; after this, in a third transformation, it becomes a silk moth (some call it the nekydallos), from which a long thread is produced, as the spider's thread from the spider. These superfluous and transparent fabrics are a proof of a mind not strong, pandering to the shame of the body with a slight screen. For luxurious clothing is no longer a covering, being unable to hide the shape of nakedness; for such clothing, falling against the body, molds itself to it more closely and clings fleshily to its shape, taking the impression of the woman, so that the whole form of the body is visible to one who is not even looking.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Since clothing serves a need common to men and women, it should be similar for both; women may have softer fabrics, but not silks and transparent fabrics that reveal the body.
- The asterisks mark a gap in the manuscript. The description of the silkworm follows Aristotle, History of Animals 5.19.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.10.107 (Stählin 1:221; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-10-107).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.10.108Stählin 1:221–222
Παραιτητέον δὲ τῆς ἐσθῆτος καὶ τὰς βαφάς· αὗται γὰρ πόρρω καὶ τῆς χρείας καὶ τῆς ἀληθείας πρὸς τῷ καὶ εἰς διαβολὴν τοῦ ἤθους ἐξανθεῖν· οὔτε γὰρ ἡ χρῆσις ὠφέλιμος (οὐ γὰρ πρὸς τὸ κρύος εὔθετος) οὔτε πρὸς σκέπην ἔχει τι περιττὸν παρὰ τὴν ἄλλην ἐσθῆτα ἢ τὸν ψόγον μόνον, καὶ τὸ ἐπιτερπὲς τῆς χροιᾶς τοὺς λίχνους ἀνιᾷ εἰς τὴν ἀνόητον ὀφθαλμίαν ἐρεθίζον, τοὺς δὲ λευκοὺς καὶ οὐ νόθους τὰ ἔνδον λευκαῖς καὶ ἀπεριέργοις ἁρμοδιώτατον ἐσθήσεσι χρῆσθαι. σαφῶς γοῦν καὶ καθαρῶς Δανιὴλ ὁ προφήτης »ἐτέθησαν«, φησί, »θρόνοι καὶ ἐκάθισεν ἐπʼ αὐτῶν ὡσεὶ παλαιὸς ἡμερῶν, καὶ τὸ ἔνδυμα αὐτοῦ ὡσεὶ χιὼν λευκόν«. τοιαύτῃ χρώμενον στολῇ τὸν κύριον ἐν ὁράματι θεωρεῖ· καὶ ἡ Ἀποκάλυψίς φησιν· »εἶδον τὰς ψυχὰς τῶν μεμαρτυρηκότων ὑποκάτω τοῦ θυσιαστηρίου· καὶ ἐδόθη ἑκάστῳ στολὴ λευκή.« εἰ δὲ καὶ ἄλλο τι δέοι χρῶμα ζητεῖν, τὸ αὐτοφυὲς τῆς ἀληθείας ἀπόχρη βάμμα, αἱ δὲ τοῖς ἄνθεσιν ἐοικυῖαι ἐσθῆτες βακχικοῖς καὶ τελεστικοῖς καταλειπτέαι λήροις, πρὸς δὲ καὶ »ἡ πορφύρα καὶ τὰ ἀργυρώματα«, ὥς φησιν ὁ κωμικός, »εἰς τοὺς τραγῳδοὺς χρήσιμα καὶ οὐκ εἰς τὸν βίον«, τὸν δὲ ἡμέτερον βίον πάντα μᾶλλον ἢ πομπὴν εἶναι χρεών. βάμμα γοῦν Σαρδιανικὸν καὶ ἄλλο ὀμφάκινον καὶ χλωρὸν ἕτερον ῥοδομιγές τε καὶ κοκκοβαφὲς καὶ ἄλλα μυρία διὰ σπουδῆς βάμματα ἐπινενόηται ταῖς ἐξώλοις ἡδυπαθείαις.
Paraitēteon de tēs esthētos kai tas baphas; hautai gar porrō kai tēs chreias kai tēs alētheias pros tǭ kai eis diabolēn tou ēthous exanthein; oute gar hē chrēsis ōphelimos (ou gar pros to kryos euthetos) oute pros skepēn echei ti peritton para tēn allēn esthēta ē ton psogon monon, kai to epiterpes tēs chroias tous lichnous anią eis tēn anoēton ophthalmian erethizon, tous de leukous kai ou nothous ta endon leukais kai aperiergois harmodiōtaton esthēsesi chrēsthai. saphōs goun kai katharōs Daniēl ho prophētēs »etethēsan«, phēsi, »thronoi kai ekathisen epʼ autōn hōsei palaios hēmerōn, kai to endyma autou hōsei chiōn leukon«. toiautę̄ chrōmenon stolę̄ ton kyrion en horamati theōrei; kai hē Apokalypsis phēsin; »eidon tas psychas tōn memartyrēkotōn hypokatō tou thysiastēriou; kai edothē hekastǭ stolē leukē.« ei de kai allo ti deoi chrōma zētein, to autophyes tēs alētheias apochrē bamma, hai de tois anthesin eoikuiai esthētes bakchikois kai telestikois kataleipteai lērois, pros de kai »hē porphyra kai ta argyrōmata«, hōs phēsin ho kōmikos, »eis tous tragǭdous chrēsima kai ouk eis ton bion«, ton de hēmeteron bion panta mallon ē pompēn einai chreōn. bamma goun Sardianikon kai allo omphakinon kai chlōron heteron rhodomiges te kai kokkobaphes kai alla myria dia spoudēs bammata epinenoētai tais exōlois hēdypatheiais.
Dyes must also be refused in clothing; for they are far from both need and truth, besides blooming into a slander on one's character. Their use is not beneficial (they are no good against cold), nor do they add anything to covering beyond other clothing, except reproach; and the delight of the color distresses the dainty, stirring them to foolish ogling. It is most fitting for those who are white and not counterfeit within to wear white and unelaborate clothing. Daniel the prophet says clearly and plainly: “Thrones were set, and one like the Ancient of Days sat on them, and his garment was white as snow.” He sees the Lord in a vision wearing such a robe. And the Revelation says: “I saw the souls of those who had borne witness under the altar; and to each was given a white robe.” If some other color must be sought, the natural dye of truth is enough; garments like flowers should be left to Bacchic and initiatory nonsense; and besides, “purple and silver plate,” as the comic poet says, “are useful for tragedians, not for life”; and our life should be anything rather than a procession. Sardian dye, and another olive-green, and another pale green, rose-colored, scarlet, and countless others have been eagerly invented for destructive luxuries.
Dan 7:9 (quotation, high confidence) · Rev 6:9 (quotation, high confidence) · Rev 6:11 (quotation, high confidence)
Notes and citation
Summary: Dyed clothing is useless and suggestive; white suits those pure within, as Daniel's vision of the Ancient of Days and the martyrs' white robes in Revelation show.
- The quotations are Dan 7:9, Rev 6:9, 11, and Menander (fragment 1116, Kock).
Notes on the original text
- Digital text corrected (letters transposed in the digital text): »ἡ προφύρα καὶ → »ἡ πορφύρα καὶ.
Cite (SBL): Clement of Alexandria, Paed. 2.10.108 (Stählin 1:221–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-10-108).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.10.109Stählin 1:222–223
Ὄψεως, οὐ σκέπης ἡ ἐσθὴς αὕτη. τά τε χρυσῷ πεποικιλμένα καὶ τὰ ἁλουργοβαφῆ καὶ ζῳωτὰ (προσήνεμόν γέ τι τρύφημα τουτοῒ) τόν τε μυροβαφῆ ἐκεῖνον κροκωτὸν καὶ τῶν ὑμενίνων τῶν περιόπτων τὰ πολυτελῆ καὶ ποικίλα ἱμάτια, ἔχοντα ζῴδια ἐν τῇ πορφύρᾳ, αὐτῇ τέχνῃ χαίρειν ἐατέον. »τί γὰρ ἂν φρόνιμον γυναῖκες ἐργάσαιντο ἢ λαμπρόν, αἳ καθήμεθα«, φησὶν ἡ κωμῳδία, ἐξηνθισμέναι, κροκωτοφοροῦσαι καὶ κεκαλλωπισμέναι; παραινεῖ δὲ διαρρήδην ὁ παιδαγωγός· »ἐν περιβολῇ ἱματίου οὐ μὴ καυχήσῃ, μηδὲ ἐπαίρου ἐν δόξῃ πάσῃ ἀπαραμόνῳ οὔσῃ.« ἐπισκώπτων γοῦν τοὺς τοῖς μαλακοῖς ἠμφιεσμένους ἱματίοις ἐν τῷ εὐαγγελίῳ λέγει· »ἰδού, οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ ἐν τρυφῇ διάγοντες ἐν τοῖς βασιλείοις εἰσί«, τοῖς ἐπιγείοις βασιλείοις λέγει, τοῖς φθαρτοῖς, ἔνθα δοξοκαλία καὶ δοξοκοπία καὶ κολακεία καὶ πλάνη· οἱ δὲ τὴν οὐράνιον θεραπεύοντες αὐλὴν περὶ τὸν πάντων βασιλέα τὴν ἀκήρατον τῆς ψυχῆς ἐσθῆτα, τὴν σάρκα, ἁγιάζονται, καὶ ταύτῃ ἐπενδύονται ἀφθαρσίαν. καθάπερ οὖν ἡ ἄγαμος μόνῳ σχολάζει τῷ θεῷ καὶ ἡ φροντὶς αὐτῆς οὐ περισχίζεται, γημαμένη δὲ ἥ γε σώφρων διαιρεῖται τὸν βίον καὶ πρὸς θεὸν καὶ πρὸς ἄνδρα, ἡ δὲ ἄλλως φερομένη ὅλη γίνεται τοῦ γάμου, τοῦτʼ ἔστι τοῦ πάθους, τὸν αὐτόν, οἶμαι, τρόπον ἡ σώφρων γυνὴ σχολάζουσα μὲν τῷ ἀνδρὶ ἀνυποκρίτως θεοσεβεῖ, φιλοκοσμοῦσα δὲ ἀποπέπτωκεν καὶ τοῦ θεοῦ καὶ τοῦ γάμου τοῦ σώφρονος, τὸν κόσμον ἀντικαταλλαττομένη τἀνδρὸς κατὰ τὰ αὐτὰ τῇ Ἀργείᾳ ἑταίρᾳ, τῇ Ἐριφύλῃ λέγω, ἣ χρυσὸν φίλου ἀνδρὸς ἐδέξατο τιμήεντα.
Opseōs, ou skepēs hē esthēs hautē. ta te chrysǭ pepoikilmena kai ta halourgobaphē kai zǭōta (prosēnemon ge ti tryphēma toutoï) ton te myrobaphē ekeinon krokōton kai tōn hymeninōn tōn perioptōn ta polytelē kai poikila himatia, echonta zǭdia en tę̄ porphyrą, autę̄ technę̄ chairein eateon. »ti gar an phronimon gynaikes ergasainto ē lampron, hai kathēmetha«, phēsin hē kōmǭdia, exēnthismenai, krokōtophorousai kai kekallōpismenai? parainei de diarrēdēn ho paidagōgos; »en peribolę̄ himatiou ou mē kauchēsę̄, mēde epairou en doxę̄ pasę̄ aparamonǭ ousę̄.« episkōptōn goun tous tois malakois ēmphiesmenous himatiois en tǭ euangeliǭ legei; »idou, hoi en himatismǭ endoxǭ kai en tryphę̄ diagontes en tois basileiois eisi«, tois epigeiois basileiois legei, tois phthartois, entha doxokalia kai doxokopia kai kolakeia kai planē; hoi de tēn ouranion therapeuontes aulēn peri ton pantōn basilea tēn akēraton tēs psychēs esthēta, tēn sarka, hagiazontai, kai tautę̄ ependyontai aphtharsian. kathaper oun hē agamos monǭ scholazei tǭ theǭ kai hē phrontis autēs ou perischizetai, gēmamenē de hē ge sōphrōn diaireitai ton bion kai pros theon kai pros andra, hē de allōs pheromenē holē ginetai tou gamou, toutʼ esti tou pathous, ton auton, oimai, tropon hē sōphrōn gynē scholazousa men tǭ andri anypokritōs theosebei, philokosmousa de apopeptōken kai tou theou kai tou gamou tou sōphronos, ton kosmon antikatallattomenē tandros kata ta auta tę̄ Argeią hetairą, tę̄ Eriphylę̄ legō, hē chryson philou andros edexato timēenta.
This clothing is for show, not for covering. Garments embroidered with gold, purple-dyed, and figured with animals (this luxury, surely, is a thing for the wind), that perfume-dyed saffron robe, and the costly, varied cloaks of conspicuous fine membranes, with little figures in the purple, must be dismissed along with the art itself. “For what wise or splendid thing could we women do,” says comedy, “who sit about” decked with flowers, wearing saffron robes and beautified? The Instructor advises expressly: “Do not boast of the clothing you wear, nor be exalted in any glory, since it does not last.” Mocking those clothed in soft garments, he says in the Gospel: “Behold, those in splendid clothing and living in luxury are in kings' courts”: he means earthly courts, perishable ones, where there is love of display, glory-hunting, flattery, and deceit. But those who serve in the heavenly court around the King of all are sanctified in the soul's pure garment, the flesh, and in this way put on incorruption. As the unmarried woman devotes herself to God alone and her care is not divided, while the married woman, if she is self-controlled, divides her life between God and her husband, and the one who behaves otherwise belongs wholly to marriage, that is, to passion; in the same way, I think, the self-controlled wife, devoting herself to her husband, is sincerely godly; but when she loves finery, she falls away both from God and from self-controlled marriage, exchanging her husband for ornament, like the Argive courtesan, I mean Eriphyle, “who took precious gold for her own husband.”
Luke 7:25 (quotation, high confidence) · Matt 11:8 (quotation, medium confidence) · 1 Cor 7:34 (allusion, high confidence) · 1 Cor 15:53 (echo, medium confidence)
Notes and citation
Summary: Embroidered and dyed clothing is for display; Scripture forbids boasting in clothing; the faithful are clothed with incorruption; a wife who loves finery falls away from God and her husband, like Eriphyle.
- The quotations are Aristophanes, Lysistrata 42–44, Sir 11:4, Luke 7:25 (Matt 11:8), 1 Cor 7:34 (alluded to), and Homer, Odyssey 11.327 (Eriphyle, bribed with a necklace to send her husband to death).
Extrabiblical texts: Sir 11:4 (Sirach [in RC, EO, ETH canons]; quotation); Homer, Od. 11.327 (Homer, Odyssey; quotation)
Cite (SBL): Clement of Alexandria, Paed. 2.10.109 (Stählin 1:222–223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-10-109).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.10.110Stählin 1:223
Ταύτῃ καὶ τὸν Κεῖον ἀποδέχομαι σοφιστὴν τὰς ἐοικυίας καὶ καταλλήλους ἀρετῆς καὶ κακίας εἰκόνας ὑπογράφοντα· τὴν μὲν αὐταῖν ἀφελῶς ἱσταμένην ἐποίησε καὶ λευχείμονα καὶ καθάριον, τὴν ἀρετήν, αἰδοῖ μόνῃ κεκοσμημένην (τοιαύτην εἶναι χρὴ τὴν πίστιν, ἐνάρετον μετʼ αἰδοῦς), θατέραν δὲ τοὐναντίον εἰσάγει, τὴν κακίαν, περιττῇ μὲν ἐσθῆτι ἠμφιεσμένην, ἀλλοτρίῳ δὲ χρώματι γεγανωμένην· καὶ ἡ κίνησις αὐτῆς καὶ ἡ σχέσις πρὸς τὸ ἐπιτερπὲς ἐπιτηδευομένη ταῖς μαχλώσαις ἔκκειται σκιαγραφία γυναιξί. πρὸς οὐδεμίαν δὲ ὅλως ὁ ἑπόμενος τῷ λόγῳ αἰσχρὰν ἡδονὴν οἰκειώσεται· διὸ καὶ τῆς ἐσθῆτος τὸ χρειῶδες προκριτέον. κἂν ὁ λόγος τοῦτο ψάλλῃ διὰ Δαβὶδ περὶ τοῦ κυρίου λέγων »εὔφρανάν σε θυγατέρες βασιλέων ἐν τῇ τιμῇ σου· παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου ἐν ἱματισμῷ διαχρύσῳ καὶ κροσσωτοῖς χρυσοῖς περιβεβλημένη«, οὐκ ἐσθῆτα τὴν τρυφητικὴν μεμήνυκεν, ἀλλὰ τὸν ἐκ πίστεως συνυφασμένον ἀκήρατον τῶν ἠλεημένων κόσμον τῆς ἐκκλησίας δεδήλωκεν, ἐν ᾗ ὁ ἄδολος Ἰησοῦς »ὡς χρυσὸς διαπρέπει«, καὶ οἱ
Tautę̄ kai ton Keion apodechomai sophistēn tas eoikuias kai katallēlous aretēs kai kakias eikonas hypographonta; tēn men autain aphelōs histamenēn epoiēse kai leucheimona kai katharion, tēn aretēn, aidoi monę̄ kekosmēmenēn (toiautēn einai chrē tēn pistin, enareton metʼ aidous), thateran de tounantion eisagei, tēn kakian, perittę̄ men esthēti ēmphiesmenēn, allotriǭ de chrōmati geganōmenēn; kai hē kinēsis autēs kai hē schesis pros to epiterpes epitēdeuomenē tais machlōsais ekkeitai skiagraphia gynaixi. pros oudemian de holōs ho hepomenos tǭ logǭ aischran hēdonēn oikeiōsetai; dio kai tēs esthētos to chreiōdes prokriteon. kan ho logos touto psallę̄ dia Dabid peri tou kyriou legōn »euphranan se thygateres basileōn en tę̄ timę̄ sou; parestē hē basilissa ek dexiōn sou en himatismǭ diachrysǭ kai krossōtois chrysois peribeblēmenē«, ouk esthēta tēn tryphētikēn memēnyken, alla ton ek pisteōs synyphasmenon akēraton tōn ēleēmenōn kosmon tēs ekklēsias dedēlōken, en hę̄ ho adolos Iēsous »hōs chrysos diaprepei«, kai hoi
So I also accept the sophist of Ceos, who drew fitting and corresponding pictures of virtue and vice. He made the one, virtue, stand simply, dressed in white and clean, adorned only with modesty (such should faith be, virtuous with modesty); and he brought in the other, vice, the opposite, clothed in superfluous clothing and brightened with a borrowed color, and her movement and bearing, contrived to please, were set out as a sketch of lewd women. The one who follows the Word will make no shameful pleasure his own; so in clothing too usefulness must be preferred. And if the Word sings this through David concerning the Lord: “The daughters of kings have delighted you in your honor; the queen stood at your right hand in gold-woven clothing, arrayed in golden fringes,” he has not indicated luxurious clothing, but has shown the pure adornment, woven together from faith, of those who have received mercy, the church, in which the guileless Jesus “shines like gold,” and the
Ps 45:9 (44:10 LXX) (quotation, high confidence) · Ps 45:13 (44:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Prodicus pictured virtue in white and vice in gaudy clothes; the queen's golden robes in Psalm 45 are the church's adornment of faith, in which Christ shines like gold.
- The sophist of Ceos is Prodicus, whose fable of Heracles choosing between Virtue and Vice is told in Xenophon, Memorabilia 2.1.21–34. The quotation is Ps 45:9, 13 (44:10, 14 LXX). The sentence continues in the next section.
Extrabiblical texts: Xenophon, Mem. 2.1.22 (Xenophon, Memorabilia; allusion)
Topics: Ethics, Christology
Cite (SBL): Clement of Alexandria, Paed. 2.10.110 (Stählin 1:223; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-10-110).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.10.111Stählin 1:223–224
κροσσοί, οἱ ἐκλεκτοί, οἱ χρυσοῖ. εἰ δὲ καὶ ὑφεῖναι χρὴ τοῦ τόνου διὰ τὰς γυναῖκας, λείαν τὴν ἐσθῆτα καὶ προσηνῆ πρὸς τὴν ἁφὴν ἐξυφαντέον, οὐχὶ δὲ καθάπερ τὰς γραφὰς πρὸς τὸ τερπνὸν τῆς ὄψεως ἐξανθιστέον· ἐξίτηλος μὲν γὰρ ἡ γραφὴ τῷ χρόνῳ γίνεται, αἱ δὲ ῥύψεις καὶ αἱ στύψεις τοῖς φαρμακώδεσι τῆς βαφῆς χυμοῖς ἐκτήκουσαι τὰ ἔρια τῶν ἀμπεχονῶν τὰς ὑφάνσεις ἀσθενεῖς ἀποτελοῦσι, τὸ δὲ οὐδʼ εἰς οἰκονομίαν εὔθετον. ἀπειροκαλία δὲ ἡ μεγίστη τοσοῦτον ἐπτοῆσθαι περὶ τοὺς πέπλους καὶ τὰς ξυστίδας καὶ τὰς ἐφαπτίδας χλαίνας τε καὶ χιτῶνας, »τά τʼ αἰδῶ ἀμφικαλύπτει«, Ὅμηρός φησιν. αἰσχύνομαι γὰρ ὡς ἀληθῶς ὁρῶν τοσοῦτον ἐκχεόμενον πλοῦτον εἰς τὴν αἰδοίων σκέπην. ὁ γάρ τοι ἀρχαῖος ἄνθρωπος ὁ ἐν τῷ παραδείσῳ κλάδοις καὶ φύλλοις τὴν σκέπην τῆς αἰσχύνης παρεμέτρει, νυνὶ δὲ ἐπεὶ τὰ πρόβατα ἡμῖν δεδημιούργηται, μὴ κατὰ τὰ αὐτὰ τοῖς προβάτοις ἀφραίνωμεν, παιδαγωγούμενοι δὲ τῷ λόγῳ τὸ πολυτελὲς τῆς ἐσθῆτος διελέγχωμεν ἐπιλέγοντες, τρίχες ἐστὲ προβάτων, κἂν Μίλητος αὐχῇ, κἂν Ἰταλία δοξάζηται, κἂν ὑπὸ διφθέραις φυλάττωνται αἱ τρίχες, περὶ ἃς μεμήνασιν οἱ πολλοί, ἀλλὰ ἡμῖν γε οὐ σπουδαστέον.
krossoi, hoi eklektoi, hoi chrysoi. ei de kai hypheinai chrē tou tonou dia tas gynaikas, leian tēn esthēta kai prosēnē pros tēn haphēn exyphanteon, ouchi de kathaper tas graphas pros to terpnon tēs opseōs exanthisteon; exitēlos men gar hē graphē tǭ chronǭ ginetai, hai de rhypseis kai hai stypseis tois pharmakōdesi tēs baphēs chymois ektēkousai ta eria tōn ampechonōn tas hyphanseis astheneis apotelousi, to de oudʼ eis oikonomian eutheton. apeirokalia de hē megistē tosouton eptoēsthai peri tous peplous kai tas xystidas kai tas ephaptidas chlainas te kai chitōnas, »ta tʼ aidō amphikalyptei«, Homēros phēsin. aischynomai gar hōs alēthōs horōn tosouton ekcheomenon plouton eis tēn aidoiōn skepēn. ho gar toi archaios anthrōpos ho en tǭ paradeisǭ kladois kai phyllois tēn skepēn tēs aischynēs paremetrei, nyni de epei ta probata hēmin dedēmiourgētai, mē kata ta auta tois probatois aphrainōmen, paidagōgoumenoi de tǭ logǭ to polyteles tēs esthētos dielenchōmen epilegontes, triches este probatōn, kan Milētos auchę̄, kan Italia doxazētai, kan hypo diphtherais phylattōntai hai triches, peri has memēnasin hoi polloi, alla hēmin ge ou spoudasteon.
fringes are the elect, the golden ones. If we must relax our tension because of women, let their clothing be woven smooth and soft to the touch, but not embroidered with flowers like paintings for the delight of the eye. For painting fades with time, and washings and the astringent, drug-like juices of dyes melt away the wool of garments and make the weave weak, which is not good for economy either. It is the greatest tastelessness to be so excited about robes, rugs, mantles, cloaks, and tunics, “which cover the private parts,” as Homer says. I am truly ashamed to see so much wealth poured out on covering the private parts. For the first man in paradise measured the covering of his shame with branches and leaves; now that sheep have been created for us, let us not be as foolish as sheep, but, instructed by the Word, let us expose the costliness of clothing, saying: “You are sheep's hair, even if Miletus boasts, even if Italy is glorified, even if the hair is guarded under hides.” The many are mad about it, but we must not be eager.
Gen 3:7 (allusion, high confidence)
Notes and citation
Summary: Women's clothing may be soft but not ornate; it is shameful to spend wealth on covering the body, which Adam covered with leaves; wool is only sheep's hair.
- The Homeric phrase is Iliad 2.262. The allusion is Gen 3:7. The finest wool (from Miletus and Italy) was protected with hides while on the sheep.
Extrabiblical texts: Homer, Il. 2.262 (Homer, Iliad; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.10.111 (Stählin 1:223–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-10-111).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.10.112Stählin 1:224
Ὁ δὲ μακάριος Ἰωάννης καὶ τῶν προβάτων ὑπεριδὼν τὰς τρίχας ὀζούσας τρυφῆς τὰς τῶν καμήλων εἵλατο τρίχας καὶ ταύτας ἠμπίσχετο, τὸ εὐτελὲς καὶ ἄδολον τοῦ βίου ὑποτυπούμενος. καὶ γὰρ μέλι ἤσθιεν καὶ ἀκρίδας, γλυκεῖαν καὶ πνευματικὴν τροφήν, ἀτύφους καὶ σώφρονας τὰς ὁδοὺς τοῦ κυρίου παρασκευάζων. ἦ που γὰρ ἂν ἁλουργὴν χλανίδα περιεβάλετο ὁ τὴν ἀλαζονείαν τὴν πολιτικὴν ἐκτραπείς, εἰς δὲ τὴν ἔρημον * * τῆς ἐρημίας γαλήνην θεῷ πεπολιτευμένος ἐκτὸς πάσης κενοσπουδίας, ἀπειραγαθίας, μικροπρεπείας. μηλωτῇ δὲ ἐχρῆτο Ἠλίας ἐνδύματι καὶ ζώνῃ τὴν μηλωτὴν κατέσφιγγεν ἐκ τριχῶν πεποιημένῃ.
Ho de makarios Iōannēs kai tōn probatōn hyperidōn tas trichas ozousas tryphēs tas tōn kamēlōn heilato trichas kai tautas ēmpischeto, to euteles kai adolon tou biou hypotypoumenos. kai gar meli ēsthien kai akridas, glykeian kai pneumatikēn trophēn, atyphous kai sōphronas tas hodous tou kyriou paraskeuazōn. ē pou gar an halourgēn chlanida periebaleto ho tēn alazoneian tēn politikēn ektrapeis, eis de tēn erēmon * * tēs erēmias galēnēn theǭ pepoliteumenos ektos pasēs kenospoudias, apeiragathias, mikroprepeias. mēlōtę̄ de echrēto Ēlias endymati kai zōnę̄ tēn mēlōtēn katesphingen ek trichōn pepoiēmenę̄.
The blessed John, despising even sheep's hair as smelling of luxury, chose camel's hair and clothed himself with it, showing the frugality and guilelessness of his life. He ate honey and locusts, sweet and spiritual food, preparing the ways of the Lord, free of pride and self-controlled. How could he have put on a purple robe, he who turned from the pretensions of the city, and in the desert … lived for God in the calm of solitude, free from all vain zeal, ignorant display, and pettiness? Elijah used a sheepskin as his garment, and bound the sheepskin with a belt made of hair.
Textual problem in this passage: see the notes.
Matt 3:4 (allusion, high confidence) · Matt 3:3 (allusion, medium confidence) · 2 Kgs 1:8 (allusion, high confidence) · Heb 11:37 (echo, medium confidence)
Notes and citation
Summary: John the Baptist wore camel's hair and ate locusts and honey, and Elijah wore a sheepskin: examples of frugal, simple life.
- The asterisks mark a gap in the manuscript. The allusions are Matt 3:4, Matt 3:3, and 2 Kgs 1:8 with 1 Kgs 19:13, 19 (Elijah's mantle; Heb 11:37).
Cite (SBL): Clement of Alexandria, Paed. 2.10.112 (Stählin 1:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-10-112).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.10.113Stählin 1:224–225
Ἡσαΐας δέ, ἄλλος οὗτος προφήτης, »γυμνός τε καὶ ἀνυπόδετος« ἦν, πολλάκις δὲ καὶ σάκκον ἠμπίσχετο ταπεινοφροσύνης ἔνδυμα. εἰ δὲ καὶ Ἱερεμίαν καλεῖς, λινοῦν οὗτος περίζωμα εἶχε μόνον. ὡς δὲ τὰ εὐτραφῆ τῶν σωμάτων γυμνούμενα φανερωτέραν δείκνυσι τὴν ἀκμήν, οὕτως καὶ τῶν ἠθῶν τὸ κάλλος, μὴ ἐνειλούμενον ἀπειροκάλοις φλυαρίαις, τὸ μεγαλοπρεπὲς ἐνδείκνυται. Τὸ δὲ καὶ σύρειν τὰς ἐσθῆτας ἐπʼ ἄκρους καθιέντας τοὺς πόδας κομιδῇ ἀλαζονικόν, ἐμποδὼν τῇ ἐνεργείᾳ τοῦ περιπατεῖν γινόμενον. καλλύντρου δίκην ἐπισυρομένης τῆς ἐσθῆτος τὰς ἐπιπολαίους τῆς γῆς ἀχυρμιάς, οὐδὲ τῶν κατεαγότων τούτων δὴ τῶν τὴν κιναιδίαν τὴν ἄφωνον ἐπὶ ταῖς σκηναῖς μετιόντων ὀρχηστῶν ἀπορρέουσαν εἰς τοσοῦτον ὕβρεως τὴν ἐσθῆτα περιορώντων, οἷς οἱ ἐπιμελεῖς στολισμοὶ καὶ τῶν κρασπέδων αἱ ἀπαιωρήσεις καὶ τῶν σχημάτων οἱ περίεργοι ῥυθμοὶ βλακείας μικρολόγου ἐπισυρμὸν ἐμφαίνουσιν. κἂν τὸν ποδήρη τις παραφέρῃ τὸν κυρίου, ὁ ποικιλανθὴς ἐκεῖνος χιτὼν τὰ τῆς σοφίας ἄνθη δεικνύει, τὰς ποικίλας καὶ μὴ μαραινομένας γραφάς, τὰ λόγια τὰ κυρίου ταῖς τῆς ἀληθείας ἀπαστράπτοντα αὐγαῖς, τοιαύτην ἄλλην τὸν κύριον ἐσθῆτα διὰ τοῦ Δαβὶδ ἠμφίεσεν τὸ πνεῦμα ὧδέ πως ψάλλον· »ἐξομολόγησιν καὶ εὐπρέπειαν ἐνεδύσω, ἀναβαλλόμενος φῶς ὡς ἱμάτιον.«
Hēsaïas de, allos houtos prophētēs, »gymnos te kai anypodetos« ēn, pollakis de kai sakkon ēmpischeto tapeinophrosynēs endyma. ei de kai Hieremian kaleis, linoun houtos perizōma eiche monon. hōs de ta eutraphē tōn sōmatōn gymnoumena phanerōteran deiknysi tēn akmēn, houtōs kai tōn ēthōn to kallos, mē eneiloumenon apeirokalois phlyariais, to megaloprepes endeiknytai. To de kai syrein tas esthētas epʼ akrous kathientas tous podas komidę̄ alazonikon, empodōn tę̄ energeią tou peripatein ginomenon. kallyntrou dikēn episyromenēs tēs esthētos tas epipolaious tēs gēs achyrmias, oude tōn kateagotōn toutōn dē tōn tēn kinaidian tēn aphōnon epi tais skēnais metiontōn orchēstōn aporreousan eis tosouton hybreōs tēn esthēta periorōntōn, hois hoi epimeleis stolismoi kai tōn kraspedōn hai apaiōrēseis kai tōn schēmatōn hoi periergoi rhythmoi blakeias mikrologou episyrmon emphainousin. kan ton podērē tis parapherę̄ ton kyriou, ho poikilanthēs ekeinos chitōn ta tēs sophias anthē deiknyei, tas poikilas kai mē marainomenas graphas, ta logia ta kyriou tais tēs alētheias apastraptonta augais, toiautēn allēn ton kyrion esthēta dia tou Dabid ēmphiesen to pneuma hōde pōs psallon; »exomologēsin kai euprepeian enedysō, anaballomenos phōs hōs himation.«
Isaiah, another prophet, was “naked and barefoot,” and often wore sackcloth, the garment of humility. And if you call Jeremiah, he had only a linen loincloth. As well-nourished bodies show their bloom more plainly when stripped, so beauty of character, not wrapped in tasteless trifles, shows its magnificence. Trailing one's clothes down to the tips of the feet is most pretentious, hindering the activity of walking, the garment sweeping up the surface refuse of the ground like a broom; not even those broken dancers who pursue silent effeminacy on the stage let their clothing trail down into such insolence, though their careful dressing, the dangling of their hems, and the elaborate rhythms of their postures show the trailing of petty effeminacy. And if anyone brings up the Lord's long robe, that many-flowered tunic shows the flowers of wisdom, the varied and unfading Scriptures, the oracles of the Lord flashing with the rays of truth. The Spirit clothed the Lord with another such garment through David, singing thus: “You have put on confession and majesty, covering yourself with light as with a garment.”
Isa 20:2 (quotation, high confidence) · Isa 20:3 (allusion, medium confidence) · Jer 13:1 (allusion, high confidence) · Rev 1:13 (allusion, high confidence) · Ps 104:1 (103:1 LXX) (quotation, high confidence) · Ps 104:2 (103:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Isaiah went naked and barefoot and Jeremiah wore only a loincloth; trailing robes are pretentious; the Lord's long robe signifies the Scriptures, and he is clothed with light.
- The allusions and quotations are Isa 20:2–3, Jer 13:1, Rev 1:13 (the long robe, ποδήρης), and Ps 104:1–2 (103:1–2 LXX).
Topics: Ethics, Scripture and canon
Cite (SBL): Clement of Alexandria, Paed. 2.10.113 (Stählin 1:224–225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-10-113).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.10.114Stählin 1:225
Καθάπερ οὖν περὶ τὴν κατασκευὴν τῶν ἐσθήτων καθαρευτέον πάσης ἀτοπίας, οὕτως δὲ καὶ τῆς χρήσεως τὴν ἀμετρίαν εὐλαβητέον. οὐδὲ γὰρ ὑπὲρ γόνυ καθάπερ τὰς Λακαίνας φασὶ παρθένους ἐστολίσθαι καλόν· οὐδὲν γὰρ μέρος ὁτιοῦν ἀπογυμνοῦσθαι γυναικὸς εὐπρεπές. καίτοι δυνατὸν ἀποφθέγξασθαι μάλα κοσμίως τὴν ἀστείαν ἐκείνην φωνὴν πρὸς τὸν εἰπόντα »καλὸς ὁ πῆχυς«, »ἀλλʼ οὐ δημόσιος«, καὶ »κνῆμαι καλαί«, »ἀλλὰ μόνου«, φάναι, »τοῦ ἀνδρὸς τοῦ ἐμοῦ«, καὶ »πρόσωπον εὐπρεπές«, »ἀλλὰ μόνου τοῦ γεγαμηκότος«. ἐγὼ δὲ οὐδὲ τὴν αἰτίαν τῶν τοιούτων ἐπαίνων θέλω παρέχειν τὰς σώφρονας τοῖς διὰ τῶν ἐπαίνων θηρωμένοις τὰ ἐπίψογα, καὶ οὐδʼ ὅτι γε παραγυμνοῦν τὸ σφυρὸν κεκώλυται μόνον; ἐγκεκαλύφθαι δὲ καὶ τὴν κεφαλὴν καὶ τὸ πρόσωπον ἐπεσκιάσθαι προστέτακται. οὐ γὰρ ὅσιον εἶναι θήρατρον ἀνθρώπων τὸ κάλλος τοῦ σώματος, οὐδὲ ἁλουργῷ παραπετάσματι χρωμένην περίβλεπτον ἐθέλειν γίνεσθαι τὴν γυναῖκα εὔλογον. εἴθε γὰρ καὶ τῆς ἐσθῆτος οἷόν τε ἦν ἐξελεῖν τὴν πορφύραν, ὡς μὴ ἐπὶ τὸ πρόσωπον τῶν χρωμένων τοὺς θεατὰς ἐπιστρέφειν· αἳ δὲ ὀλίγον κομιδῇ τὸ λοιπὸν τῆς ἀμπεχόνης ὑφαίνουσαι τὸ πᾶν ἁλουργὲς εἰργάσαντο ἐκφλέγουσαι τὰς ῥᾳθυμίας, καὶ δῆτα αὐτὰς περὶ τὰς μεμωρημένας ταύτας καὶ ἁβρὰς ἀλυούσας πορφύρας κατὰ τὸ ποιητικὸν δὴ ἐκεῖνο »ἔλλαβε πορφύρεος θάνατος«.
Kathaper oun peri tēn kataskeuēn tōn esthētōn kathareuteon pasēs atopias, houtōs de kai tēs chrēseōs tēn ametrian eulabēteon. oude gar hyper gony kathaper tas Lakainas phasi parthenous estolisthai kalon; ouden gar meros hotioun apogymnousthai gynaikos euprepes. kaitoi dynaton apophthenxasthai mala kosmiōs tēn asteian ekeinēn phōnēn pros ton eiponta »kalos ho pēchys«, »allʼ ou dēmosios«, kai »knēmai kalai«, »alla monou«, phanai, »tou andros tou emou«, kai »prosōpon euprepes«, »alla monou tou gegamēkotos«. egō de oude tēn aitian tōn toioutōn epainōn thelō parechein tas sōphronas tois dia tōn epainōn thērōmenois ta epipsoga, kai oudʼ hoti ge paragymnoun to sphyron kekōlytai monon? enkekalyphthai de kai tēn kephalēn kai to prosōpon epeskiasthai prostetaktai. ou gar hosion einai thēratron anthrōpōn to kallos tou sōmatos, oude halourgǭ parapetasmati chrōmenēn periblepton ethelein ginesthai tēn gynaika eulogon. eithe gar kai tēs esthētos hoion te ēn exelein tēn porphyran, hōs mē epi to prosōpon tōn chrōmenōn tous theatas epistrephein; hai de oligon komidę̄ to loipon tēs ampechonēs hyphainousai to pan halourges eirgasanto ekphlegousai tas rhąthymias, kai dēta autas peri tas memōrēmenas tautas kai habras alyousas porphyras kata to poiētikon dē ekeino »ellabe porphyreos thanatos«.
Just as we must keep clear of all absurdity in the making of clothes, so we must guard against immoderation in their use. It is not good to be dressed above the knee, as they say Spartan girls are; for it is not seemly for any part of a woman to be bared. Indeed, one could very decorously give that witty reply to the man who said, “A beautiful arm,” “But not public”; and “Beautiful legs,” “But only for my husband”; and “A lovely face,” “But only for the one who married me.” But I do not want self-controlled women even to give occasion for such praises to those who, through praises, hunt for what is blameworthy. It is not only that baring the ankle is forbidden; it is commanded that the head be veiled and the face shaded. For it is not holy for the beauty of the body to be a snare for men; nor is it reasonable for a woman to wish to be admired by using a purple veil. Would that it were possible to remove the purple from clothing, so that it might not turn the eyes of spectators to the face of those who wear it! But the women, weaving very little of the rest of the garment, have made the whole of it purple, inflaming idleness; and indeed, going about distracted over these foolish and delicate purples, “purple death has seized them,” as the poet says.
1 Cor 11:5 (allusion, high confidence) · 1 Cor 11:6 (allusion, high confidence)
Notes and citation
Summary: Women should not bare any part of the body; Scripture commands the head to be veiled; purple clothing draws the eyes of men and inflames vanity.
- “It is commanded that the head be veiled” refers to 1 Cor 11:5–6; veiling the face goes beyond Paul. “Purple death” is from Homer, Iliad 5.83.
Extrabiblical texts: Homer, Il. 5.83 (Homer, Iliad; quotation)
Cite (SBL): Clement of Alexandria, Paed. 2.10.114 (Stählin 1:225; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-10-114).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.10.115Stählin 1:225–226
διὰ ταύτην γοῦν τὴν πορφύραν ἡ Τύρος καὶ ἡ Σιδὼν καὶ τῆς Λακωνικῆς ἡ γείτων τῆς θαλάσσης ποθεινόταται· ἀνάγονται δὲ εὖ μάλα καὶ οἱ βαφεῖς αὐτῶν καὶ οἱ πορφυρευταὶ καὶ αὐτὰ τὰ κογχύλια διὰ τὸ αἷμα τούτων ἐξανθεῖν τὴν πορφύραν. ἀλλὰ καὶ τοῖς λίχνοις ὑφάσμασιν ἐγκαταμιγνύουσαι αἱ δολεραὶ γυναῖκες καὶ τῶν ἀνδρῶν οἱ γυναικώδεις τὰς δολερὰς βαφὰς μαργαίνουσιν περὶ τὴν ἀμετρίαν, οὐκέτι τὰς ὀθόνας τὰς ἀπʼ Αἰγύπτου, ἄλλας δέ τινας ἐκ γῆς Ἑβραίων καὶ Κιλίκων ἐκποριζόμενοι γῆς. τὰ δὲ ἀμόργινα καὶ τὰ βύσσινα σιωπῶ· ὑπερεκπέπαικεν ἡ τρυφὴ καὶ τὴν ὀνομασίαν. δεῖ δὲ τὴν σκέπην, οἶμαι, αὐτὸ αὑτῆς κρεῖττον ἀποφαίνειν τὸ σκεπόμενον, ὡς τὸ ἄγαλμα τοῦ νεὼ καὶ τὴν ψυχὴν τοῦ σώματος καὶ τῆς ἐσθῆτος τὸ σῶμα. νυνὶ δὲ πᾶν τοὐναντίον, τὸ μὲν σῶμα αὐταῖς εἰ πιπράσκοιτο, οὐκ ἄν ποτε χιλίας εὕροι Ἀττικάς, μίαν δέ που ἐσθῆτα μυρίων ταλάντων ὠνούμεναι σφᾶς αὐτὰς ἀχρειοτέρας καὶ ἀτιμοτέρας τῶν ὑφασμάτων ἐλέγχουσιν. τί ποτʼ οὖν διώκετε τὰ σπάνια καὶ πολυτελῆ πρὸ τῶν ἐν μέσῳ καὶ τῶν εὐτελῶν; ὅτι ἀγνοεῖτε τὸ ὄντως καλὸν καὶ τὸ ὄντως ἀγαθόν· καὶ ἀντὶ τῶν ὄντων τὰ δοκοῦντα παρὰ τοῖς ἀνοήτοις σπουδάζεται, οἳ τοῖς μεμηνόσιν ἐπʼ ἴσης τὰ λευκὰ ὡς μέλανα φαντάζονται.
dia tautēn goun tēn porphyran hē Tyros kai hē Sidōn kai tēs Lakōnikēs hē geitōn tēs thalassēs potheinotatai; anagontai de eu mala kai hoi bapheis autōn kai hoi porphyreutai kai auta ta konchylia dia to haima toutōn exanthein tēn porphyran. alla kai tois lichnois hyphasmasin enkatamignyousai hai dolerai gynaikes kai tōn andrōn hoi gynaikōdeis tas doleras baphas margainousin peri tēn ametrian, ouketi tas othonas tas apʼ Aigyptou, allas de tinas ek gēs Hebraiōn kai Kilikōn ekporizomenoi gēs. ta de amorgina kai ta byssina siōpō; hyperekpepaiken hē tryphē kai tēn onomasian. dei de tēn skepēn, oimai, auto hautēs kreitton apophainein to skepomenon, hōs to agalma tou neō kai tēn psychēn tou sōmatos kai tēs esthētos to sōma. nyni de pan tounantion, to men sōma autais ei pipraskoito, ouk an pote chilias heuroi Attikas, mian de pou esthēta myriōn talantōn ōnoumenai sphas autas achreioteras kai atimoteras tōn hyphasmatōn elenchousin. ti potʼ oun diōkete ta spania kai polytelē pro tōn en mesǭ kai tōn eutelōn? hoti agnoeite to ontōs kalon kai to ontōs agathon; kai anti tōn ontōn ta dokounta para tois anoētois spoudazetai, hoi tois memēnosin epʼ isēs ta leuka hōs melana phantazontai.
Because of this purple, Tyre and Sidon and the coast of Laconia are most sought after; their dyers and purple fishers are highly esteemed, and the shellfish themselves, because the purple blooms from their blood. And deceitful women, and womanish men, mixing these deceitful dyes into dainty fabrics, run mad in their immoderation, no longer procuring linens from Egypt, but others from the land of the Hebrews and of the Cilicians. I say nothing of amorgine and byssus garments; luxury has outrun even their names. I think the covering should show what is covered to be better than itself, as the statue is better than the temple, the soul than the body, and the body than the clothing. But now it is quite the reverse: if their body were sold, it would never fetch a thousand Attic drachmas, while buying one garment for ten thousand talents they prove themselves more worthless and less valuable than the fabrics. Why, then, do you pursue rare and costly things instead of those at hand and cheap? Because you do not know what is truly beautiful and truly good; and instead of what is, what seems is pursued among the foolish, who, like the mad, imagine white to be black.
Notes and citation
Summary: Costly purples and fine linens make their wearers worth less than their clothes; the foolish pursue what seems good instead of what is truly good.
Notes on the original text
- Digital text corrected (ending misread in the digital text): διὰ τὸ αἷμα τούτωι ἐξανθεῖν → διὰ τὸ αἷμα τούτων ἐξανθεῖν.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.10.115 (Stählin 1:225–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-10-115).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
The 2, chapter 11
2.11.116Stählin 1:226
Παραπλήσιαι δὲ καὶ περὶ τὰς ὑποδέσεις εἰσὶν αἱ ἀλαζόνες τὴν πολλὴν βλακείαν κἀνταῦθα ἐπιδεικνύμεναι. αἰσχρὰ γοῦν ἀληθῶς τὰ σανδάλια ἐκεῖνα, ἐφʼ οἷς ἐστι τὰ χρυσᾶ ἄνθεμα, ἀλλὰ καὶ τοὺς ἥλους ἑλικοειδῶς τοῖς καττύμασιν ἐγκατακρούειν ἀξιοῦσιν, πολλαὶ δὲ καὶ ἐρωτικοὺς ἀσπασμοὺς ἐγχαράττουσιν αὐτοῖς, ὡς ἂν ἐκ τῆς ἐπιβάσεως ῥυθμίζουσαι τὴν γῆν, τὸ ἑταιρικὸν τοῦ φρονήματος ἐκ τοῦ βαδίσματος ἐναποσφραγίσωνται. χαίρειν οὖν ἐατέον τὰς ἐπιχρύσους καὶ διαλίθους τῶν σανδαλίων ματαιοτεχνίας καὶ κρηπῖδας Ἀττικὰς καὶ τὰς Σικυωνίας καὶ τοὺς κοθόρνους, Περσικάς τε καὶ Τυρρηνικάς, προθεμένους δὲ καθὼς ἔθος τῇ ἀληθείᾳ ἡμῶν τὸν σκοπὸν τὸν ὀρθὸν τὸ κατὰ φύσιν ἐκλέγειν χρή.
Paraplēsiai de kai peri tas hypodeseis eisin hai alazones tēn pollēn blakeian kantautha epideiknymenai. aischra goun alēthōs ta sandalia ekeina, ephʼ hois esti ta chrysa anthema, alla kai tous hēlous helikoeidōs tois kattymasin enkatakrouein axiousin, pollai de kai erōtikous aspasmous encharattousin autois, hōs an ek tēs epibaseōs rhythmizousai tēn gēn, to hetairikon tou phronēmatos ek tou badismatos enaposphragisōntai. chairein oun eateon tas epichrysous kai dialithous tōn sandaliōn mataiotechnias kai krēpidas Attikas kai tas Sikyōnias kai tous kothornous, Persikas te kai Tyrrēnikas, prothemenous de kathōs ethos tę̄ alētheią hēmōn ton skopon ton orthon to kata physin eklegein chrē.
Similar are the pretentious women with their footwear, showing much effeminacy here too. Truly shameful are those sandals with golden flowers on them; they even think it right to hammer nails into the soles in spirals; and many engrave erotic greetings on them, so that, keeping time on the ground as they step, they may stamp the courtesan-like character of their mind by their walk. We must say farewell, then, to the vain art of gilded and jeweled sandals, to Attic and Sicyonian shoes, to buskins, Persian and Etruscan; and, setting before us, as is the custom of our truth, the right aim, we must choose what accords with nature.
Notes and citation
Summary: Ornate sandals with gold, jewels, and erotic inscriptions show vanity; footwear should be chosen according to nature.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.11.116 (Stählin 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-11-116).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.11.117Stählin 1:226–227
ἡ γὰρ χρῆσις τῶν ὑποδημάτων ἣ μὲν αὐτῶν εἰς σκέπην ποδῶν, ἣ δὲ εἰς προφυλακὴν τῶν προσπταισμάτων καὶ τῶν ὀρειβατικῶν τραχυτήτων τὴν πέλμα ποδὸς σῴζουσαν. γυναιξὶ μὲν οὖν τὸ λευκὸν ὑπόδημα συγχωρητέον, πλὴν εἰ μὴ ὁδεύοιεν, τότε δὲ τῷ ἀλειπτῷ χρηστέον. ἡλωμένων δὲ δέονται τῶν καττυμάτων αἱ ὁδεύουσαι. πλὴν τὰ πολλὰ ὑποδήμασι χρηστέον αὐταῖς· οὐ γὰρ ἁρμόζει γυμνὸν ἐπιδείκνυσθαι τὸν πόδα· ἄλλως τε καὶ εὐολίσθητον εἰς βλάβην ἡ γυνή. ἀνδρὶ δὲ εὖ μάλα ἁρμόδιον ἀνυποδησία, πλὴν εἰ μὴ στρατεύοιτο. καὶ γάρ πως ἐγγὺς τὸ ὑποδεδέσθαι τῷ δεδέσθαι. ἀσκητικώτατόν γέ τοι γυμνοῖς χρῆσθαι τοῖς ποσὶν καὶ πρὸς ὑγείαν καὶ εὐκολίαν εὔθετον, ἔνθα μὴ ἀνάγκη τις διακωλύοι. εἰ δὲ μὴ ὁδεύοιμεν, ἀλλὰ μηδὲ φέροιμεν τὴν ἀνυποδησίαν, βλαύταις ἢ φαικασίοις χρηστέον· κονίποδας αὐτὰ ἐκάλουν οἱ Ἀττικοί, διὰ τὸ πελάζειν μοι δοκεῖν τῇ κόνει τὼ πόδε. τῆς λιτῆς ὑποδέσεως ἀπόχρη μάρτυς Ἰωάννης, οὐκ ἄξιος εἶναι ὁμολογῶν τὸν ἱμάντα τῶν ὑποδημάτων λύειν τοῦ κυρίου. οὐ γάρ τι τῶν περιέργων ὑπεδέδετο ὁ τῆς ἀληθοῦς Ἑβραίοις φιλοσοφίας ὑποδεικνύμενος τὸν τύπον. τοῦτο δὲ εἰ καὶ αἰνίττεταί τι, ἐν ἄλλοις δηλωθήσεται.
hē gar chrēsis tōn hypodēmatōn hē men autōn eis skepēn podōn, hē de eis prophylakēn tōn prosptaismatōn kai tōn oreibatikōn trachytētōn tēn pelma podos sǭzousan. gynaixi men oun to leukon hypodēma synchōrēteon, plēn ei mē hodeuoien, tote de tǭ aleiptǭ chrēsteon. hēlōmenōn de deontai tōn kattymatōn hai hodeuousai. plēn ta polla hypodēmasi chrēsteon autais; ou gar harmozei gymnon epideiknysthai ton poda; allōs te kai euolisthēton eis blabēn hē gynē. andri de eu mala harmodion anypodēsia, plēn ei mē strateuoito. kai gar pōs engys to hypodedesthai tǭ dedesthai. askētikōtaton ge toi gymnois chrēsthai tois posin kai pros hygeian kai eukolian eutheton, entha mē anankē tis diakōlyoi. ei de mē hodeuoimen, alla mēde pheroimen tēn anypodēsian, blautais ē phaikasiois chrēsteon; konipodas auta ekaloun hoi Attikoi, dia to pelazein moi dokein tę̄ konei tō pode. tēs litēs hypodeseōs apochrē martys Iōannēs, ouk axios einai homologōn ton himanta tōn hypodēmatōn lyein tou kyriou. ou gar ti tōn periergōn hypededeto ho tēs alēthous Hebraiois philosophias hypodeiknymenos ton typon. touto de ei kai ainittetai ti, en allois dēlōthēsetai.
The use of shoes is partly for covering the feet and partly for protecting the sole of the foot against stumbling and the roughness of mountain paths. Women may be allowed white shoes, except when traveling, when they should use oiled leather; women who travel need nailed soles. But for the most part they should wear shoes; for it is not fitting to show the bare foot; and besides, a woman is easily slipped into harm. For a man, going barefoot is very fitting, except when he is on military service. Indeed, being shod is somehow close to being bound. Using bare feet is most ascetic and suited to health and ease, where no necessity prevents it. If we are not traveling and cannot bear going barefoot, we should use slippers or light white shoes; the Athenians called them “dust-feet,” because, it seems to me, they bring the feet near the dust. John is a sufficient witness to plain footwear, confessing that he was not worthy to untie the strap of the Lord's sandals. For he who showed the Hebrews the pattern of true philosophy wore nothing elaborate. If this hints at something, it will be shown elsewhere.
Mark 1:7 (allusion, high confidence) · John 1:27 (allusion, medium confidence)
Notes and citation
Summary: Shoes are for protection; women should wear plain shoes, while men may go barefoot; John the Baptist's words about the Lord's sandal strap show plain footwear.
- The allusion is Mark 1:7 (Luke 3:16; John 1:27).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.11.117 (Stählin 1:226–227; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-11-117).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
The 2, chapter 12
2.12.118Stählin 1:227–228
Λίθους δὲ πελίους ἢ χλωροὺς καὶ τῆς ἀπεξενωμένης θαλάττης τὰ ἐκβράσματα καὶ τῆς γῆς τὰ ἐκψήγματα μειρακιῶδές ἐστι τεθηπέναι. ἐπὶ γὰρ τὰ διαυγῆ τῶν λιθιδίων καὶ τὰς ἰδιαζούσας χρόας ὑέλους τε ἵεσθαι ποικίλας οὐδὲν ἀλλʼ ἢ ἀνοήτων ἐστὶν ἀνθρώπων ὑπὸ τῶν πληκτικὴν ἐχόντων φαντασίαν ἑλκομένων. ταύτῃ καὶ τὸ πῦρ τὰ παιδία θεασάμενα φέρεται ἐπʼ αὐτὸ τῇ λαμπρότητι ἀγόμενα, τῆς δὲ ἐπαφήσεως τὸ ἐπισφαλὲς διὰ τὴν ἄνοιαν οὐ κατανενοηκότα. τοιοῦτο ταῖς ἠλιθίαις οἱ λίθοι γυναιξὶν περιδούμενοι τοῖς ὅρμοις καὶ τοῖς περιδεραίοις ἐγκατακλειόμενοι ἀμέθυστοι καὶ κεραυνῖται καὶ ἰάσπιδες καὶ τοπάζιον ἥ τε Μιλησία σμάραγδος ἐμπόλημα τιμηέστατον. ὁ δὲ πολυτίμητος μαργαρίτης ὑπερφυῶς τῇ γυναικωνίτιδι εἰσεκώμασεν· γίνεται δὲ οὗτος ἐν ὀστρείῳ τινὶ παραπλησίῳ ταῖς πίνναις, μέγεθος δὲ ἡλίκος ἰχθύος ὀφθαλμὸς εὐμεγέθης. καὶ οὐκ αἰσχύνονται αἱ κακοδαίμονες περὶ ὄστρειον ὀλίγον τοῦτο τὴν πᾶσαν σπουδὴν πεποιημέναι, ἐξὸν ἁγίῳ κοσμεῖσθαι λίθῳ, τῷ λόγῳ τοῦ θεοῦ, ὃν μαργαρίτην ἡ γραφὴ κέκληκέν που, τὸν διαυγῆ καὶ καθαρὸν Ἰησοῦν, τὸν ἐν σαρκὶ ἐπόπτην ὀφθαλμόν, τὸν λόγον τὸν διαφανῆ, διʼ ὃν ἡ σὰρξ τιμία ὕδατι ἀναγεννωμένη. καὶ γὰρ τὸ ὄστρειον ἐκεῖνο ἐν ὕδατι γιγνόμενον περιστέγει τὴν σάρκα, ἐκ δὲ ταύτης ὁ μαργαρίτης κυΐσκεται.
Lithous de pelious ē chlōrous kai tēs apexenōmenēs thalattēs ta ekbrasmata kai tēs gēs ta ekpsēgmata meirakiōdes esti tethēpenai. epi gar ta diaugē tōn lithidiōn kai tas idiazousas chroas hyelous te hiesthai poikilas ouden allʼ ē anoētōn estin anthrōpōn hypo tōn plēktikēn echontōn phantasian helkomenōn. tautę̄ kai to pyr ta paidia theasamena pheretai epʼ auto tę̄ lamprotēti agomena, tēs de epaphēseōs to episphales dia tēn anoian ou katanenoēkota. toiouto tais ēlithiais hoi lithoi gynaixin peridoumenoi tois hormois kai tois perideraiois enkatakleiomenoi amethystoi kai keraunitai kai iaspides kai topazion hē te Milēsia smaragdos empolēma timēestaton. ho de polytimētos margaritēs hyperphyōs tę̄ gynaikōnitidi eisekōmasen; ginetai de houtos en ostreiǭ tini paraplēsiǭ tais pinnais, megethos de hēlikos ichthyos ophthalmos eumegethēs. kai ouk aischynontai hai kakodaimones peri ostreion oligon touto tēn pasan spoudēn pepoiēmenai, exon hagiǭ kosmeisthai lithǭ, tǭ logǭ tou theou, hon margaritēn hē graphē keklēken pou, ton diaugē kai katharon Iēsoun, ton en sarki epoptēn ophthalmon, ton logon ton diaphanē, diʼ hon hē sarx timia hydati anagennōmenē. kai gar to ostreion ekeino en hydati gignomenon peristegei tēn sarka, ek de tautēs ho margaritēs kyïsketai.
To gape at stones, dark or green, the refuse cast up by a foreign sea and the scrapings of the earth, is childish. For to rush after translucent pebbles and stones of peculiar colors and varied glass is nothing but the mark of foolish people drawn by things that strike the imagination. So children, seeing fire, rush toward it, drawn by its brightness, not understanding through folly the danger of touching it. Such are the stones that foolish women fasten on themselves in chains and necklaces: amethysts, thunderstones, jaspers, topaz, and the Milesian emerald, the most precious merchandise. And the much-prized pearl has marched in extravagantly into the women's quarters. It is formed in a kind of oyster like the pinna, and is about the size of a large fish's eye. And the wretched women are not ashamed to have spent all their zeal on this little oyster, when they could adorn themselves with the holy stone, the Word of God, whom Scripture somewhere has called a pearl, the translucent and pure Jesus, the eye that watches in the flesh, the transparent Word, through whom the flesh is made precious, regenerated by water. For that oyster too, formed in water, encloses the flesh, and from this the pearl is conceived.
Matt 13:46 (allusion, high confidence) · John 3:5 (echo, medium confidence)
Notes and citation
Summary: Precious stones and pearls fascinate the foolish like fire fascinates children; the true pearl is Christ, the pure Word, through whom the flesh, reborn in water, becomes precious.
- The allusions are Matt 13:45–46 (the pearl of great price) and John 3:5 (regeneration by water). The image of the pearl formed in water within the oyster's flesh points to the incarnation and baptism.
Topics: Ethics, Christology, Baptism
Cite (SBL): Clement of Alexandria, Paed. 2.12.118 (Stählin 1:227–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-118).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.119Stählin 1:228
λίθοις δὲ ἁγίοις τὴν ἄνω Ἱερουσαλὴμ τετειχίσθαι παρειλήφαμεν, καὶ τὰς δώδεκα τῆς οὐρανοπόλεως πύλας τιμίοις ἀπεικασμένας λίθοις τὸ περίοπτον τῆς ἀποστολικῆς [φωνῆς] αἰνίττεσθαι χάριτος ἐκδεχόμεθα. ἐπὶ γὰρ τῶν λίθων τῶν πολυτελῶν αἱ χρόαι τετάχαται, τίμιαι δὲ αὗται, τὰ δʼ ἄλλα ὕλη γεώδης καταλείπονται. συμβολικῶς τούτοις εἰκότως τειχίζεται τῶν ἁγίων ἡ πόλις πνευματικῶς οἰκοδομουμένη. πρὸς τὸ ἄνθος τῶν λίθων τὸ ἀμίμητον τὸ ἄνθος τοῦ πνεύματος τὸ ἀκήρατον καὶ ἅγιον τῆς οὐσίας νενοήκασιν· αἳ δέ, μὴ συνιεῖσαι τὸ συμβολικὸν τῶν γραφῶν, ὅλαι περικεχήνασι τοῖς λίθοις, τὸν θαυμάσιον ἐκεῖνον ἀπολογισμὸν προφερόμεναι· ὅ τι κατέδειξεν ὁ θεός, διὰ τί μὴ χρησώμεθα; καὶ πάρεστί μοι, διὰ τί μὴ τρυφήσω; καὶ τίσιν οὖν ταῦτα γέγονεν, εἰ μὴ ἡμῖν; τελέως δὲ ἠγνοηκότων τὸ θέλημα τοῦ θεοῦ αἱ τοιαῦται φωναί.
lithois de hagiois tēn anō Hierousalēm teteichisthai pareilēphamen, kai tas dōdeka tēs ouranopoleōs pylas timiois apeikasmenas lithois to periopton tēs apostolikēs [phōnēs] ainittesthai charitos ekdechometha. epi gar tōn lithōn tōn polytelōn hai chroai tetachatai, timiai de hautai, ta dʼ alla hylē geōdēs kataleipontai. symbolikōs toutois eikotōs teichizetai tōn hagiōn hē polis pneumatikōs oikodomoumenē. pros to anthos tōn lithōn to amimēton to anthos tou pneumatos to akēraton kai hagion tēs ousias nenoēkasin; hai de, mē synieisai to symbolikon tōn graphōn, holai perikechēnasi tois lithois, ton thaumasion ekeinon apologismon propheromenai; ho ti katedeixen ho theos, dia ti mē chrēsōmetha? kai paresti moi, dia ti mē tryphēsō? kai tisin oun tauta gegonen, ei mē hēmin? teleōs de ēgnoēkotōn to thelēma tou theou hai toiautai phōnai.
We have received the tradition that the Jerusalem above is walled with holy stones, and we understand that the twelve gates of the heavenly city, likened to precious stones, hint at the conspicuous grace of the apostolic [voice]. For colors are set in the costly stones, and these are precious, while the rest is left as earthy matter. Fittingly, then, the city of the saints, spiritually built, is walled symbolically with these. By the inimitable bloom of the stones they have understood the pure and holy bloom of the Spirit's substance. But those women, not understanding the symbolism of the Scriptures, gape wholly after the stones, offering that marvelous defense: “What God has shown, why should we not use? It is at hand for me; why should I not enjoy it? For whom were these things made, if not for us?” Such words belong to those who are completely ignorant of God's will.
Rev 21:19 (allusion, high confidence) · Rev 21:21 (allusion, high confidence) · Rev 21:12 (allusion, medium confidence) · Gal 4:26 (allusion, medium confidence)
Notes and citation
Summary: The jeweled walls of the heavenly Jerusalem are symbols of the apostles and the Spirit; those who read them literally as an excuse for luxury do not understand God's will.
- The allusions are Rev 21:12–21 (the twelve gates and jeweled foundations) and Gal 4:26. The bracketed word is marked by the editor as spurious (to be deleted).
Topics: Ethics, Eschatology
Cite (SBL): Clement of Alexandria, Paed. 2.12.119 (Stählin 1:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-119).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.120Stählin 1:228–229
πρῶτον μὲν γὰρ τὰ ἀναγκαῖα καθάπερ τὸ ὕδωρ καὶ τὸν ἀέρα προφανῆ πᾶσι χορηγεῖ, τὰ δὲ ὅσα μὴ ἀναγκαῖα γῇ τε καὶ ὕδατι ἔκρυψεν. διὰ τοῦτό τοι μύρμηκες χρυσωρυχοῦσι, καὶ γρῦπες χρυσοφυλακοῦσι, καὶ ἡ θάλασσα τὸν μαργαρίτην ἔκρυψεν λίθον· ὑμεῖς δὲ περίεργοι εἰς ἃ μὴ δεῖ. ἰδοὺ ὅλος ἀναπέπταται οὐρανός, καὶ οὐ ζητεῖτε τὸν θεόν· τὸ δὲ κεκρυμμένον χρυσίον καὶ τοὺς λίθους οἱ τὴν ἐπὶ θανάτῳ κεκριμένοι γεωρυχοῦσι παρʼ ἡμῖν. ἀλλὰ καὶ τῇ γραφῇ ἀντᾴδετε, βοώσης ἐκείνης διαρρήδην· »ζητεῖτε πρῶτον τὴν βασιλείαν τῶν οὐρανῶν, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.« εἰ δὲ καὶ πάντα ὑμῖν δεδώρηται καὶ εἰ πάντα ὑμῖν συγκεχώρηται καὶ εἰ »πάντα ἡμῖν ἔξεστι«, φησὶν ὁ ἀπόστολος, »ἀλλʼ οὐ πάντα συμφέρει«. παρήγαγεν δὲ τὸ γένος ἡμῶν ἐπὶ κοινωνίᾳ ὁ θεὸς αὐτὸς τῶν ἑαυτοῦ πρότερος μεταδοὺς καὶ κοινὸν πᾶσιν ἀνθρώποις τὸν ἑαυτοῦ ἐπικουρήσας λόγον, πάντα ποιήσας ὑπὲρ πάντων. κοινὰ οὖν τὰ πάντα καὶ μὴ πλεονεκτούντων οἱ πλούσιοι. τὸ οὖν πάρεστί μοι καὶ πλεονάζει μοι, διὰ τί μὴ τρυφήσω; οὐκ ἀνθρώπινον οὐδὲ κοινωνικόν, ἐκεῖνο δὲ μᾶλλον ἀγαπητικόν· πάρεστί μοι, διὰ τί μὴ μεταδῶ τοῖς δεομένοις; ὁ γὰρ τοιοῦτος τέλειος ὁ τὸ »ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτὸν« πληρώσας. αὕτη γὰρ ἡ ἀληθὴς τρυφή, ἡ θησαυριζομένη πολυτέλεια, ἣ δὲ εἰς τὰς ματαίους ἐπιθυμίας ἀνάλωσις ἀπωλείας, οὐ δαπάνης, ἐπέχει λόγον. δέδωκεν γὰρ ὁ θεὸς οἶδʼ ὅτι τῆς χρήσεως ἡμῖν τὴν ἐξουσίαν, ἀλλὰ μέχρι τοῦ ἀναγκαίου, καὶ τὴν χρῆσιν κοινὴν εἶναι βεβούληται. ἄτοπον δὲ ἕνα τρυφᾶν πενομένων πλειόνων. πόσῳ μὲν γὰρ εὐκλεέστερον τοῦ πολυτελῶς οἰκεῖν τὸ πολλοὺς εὐεργετεῖν; πόσῳ δὲ συνετώτερον τοῦ εἰς λίθους καὶ χρυσίον τὸ εἰς ἀνθρώπους ἀναλίσκειν; πόσῳ δὲ ὠφελιμώτερον τῶν ἀψύχων κοσμίων τὸ φίλους κεκτῆσθαι κοσμίους; τίνα δὲ ἂν ἀγροὶ τοσοῦτον ὅσον τὸ χαρίζεσθαι ὠφελήσειαν;
prōton men gar ta anankaia kathaper to hydōr kai ton aera prophanē pasi chorēgei, ta de hosa mē anankaia gę̄ te kai hydati ekrypsen. dia touto toi myrmēkes chrysōrychousi, kai grypes chrysophylakousi, kai hē thalassa ton margaritēn ekrypsen lithon; hymeis de periergoi eis ha mē dei. idou holos anapeptatai ouranos, kai ou zēteite ton theon; to de kekrymmenon chrysion kai tous lithous hoi tēn epi thanatǭ kekrimenoi geōrychousi parʼ hēmin. alla kai tę̄ graphę̄ antądete, boōsēs ekeinēs diarrēdēn; »zēteite prōton tēn basileian tōn ouranōn, kai tauta panta prostethēsetai hymin.« ei de kai panta hymin dedōrētai kai ei panta hymin synkechōrētai kai ei »panta hēmin exesti«, phēsin ho apostolos, »allʼ ou panta sympherei«. parēgagen de to genos hēmōn epi koinōnią ho theos autos tōn heautou proteros metadous kai koinon pasin anthrōpois ton heautou epikourēsas logon, panta poiēsas hyper pantōn. koina oun ta panta kai mē pleonektountōn hoi plousioi. to oun paresti moi kai pleonazei moi, dia ti mē tryphēsō? ouk anthrōpinon oude koinōnikon, ekeino de mallon agapētikon; paresti moi, dia ti mē metadō tois deomenois? ho gar toioutos teleios ho to »agapēseis ton plēsion sou hōs seauton« plērōsas. hautē gar hē alēthēs tryphē, hē thēsaurizomenē polyteleia, hē de eis tas mataious epithymias analōsis apōleias, ou dapanēs, epechei logon. dedōken gar ho theos oidʼ hoti tēs chrēseōs hēmin tēn exousian, alla mechri tou anankaiou, kai tēn chrēsin koinēn einai beboulētai. atopon de hena tryphan penomenōn pleionōn. posǭ men gar eukleesteron tou polytelōs oikein to pollous euergetein? posǭ de synetōteron tou eis lithous kai chrysion to eis anthrōpous analiskein? posǭ de ōphelimōteron tōn apsychōn kosmiōn to philous kektēsthai kosmious? tina de an agroi tosouton hoson to charizesthai ōphelēseian?
For, first, he supplies the necessities, like water and air, openly to all, while what is not necessary he has hidden in earth and water. So ants dig for gold and griffins guard gold, and the sea has hidden the pearl; but you are curious about what you should not be. Look, the whole heaven is spread open, and you do not seek God; while hidden gold and stones are dug up among us by those condemned to death. And you contradict the Scripture, which cries out plainly: “Seek first the kingdom of heaven, and all these things will be added to you.” Even if all things have been given to you, and all permitted, and “all things are lawful for us,” says the apostle, “not all things are profitable.” God himself brought our race into being for sharing, first sharing his own, and giving his own Word as a common help to all humankind, making all things for all. So all things are common, and let not the rich take more than their share. To say, “It is at hand for me and I have plenty; why should I not enjoy it?” is not human nor social; this rather is loving: “I have it; why should I not share it with those in need?” Such a one is perfect, having fulfilled “You shall love your neighbor as yourself.” This is true enjoyment, the treasured wealth; while spending on vain desires counts as waste, not expenditure. I know that God has given us the right to use, but only up to what is necessary, and he has willed that the use be common. It is absurd for one to live in luxury while many are in need. How much more glorious it is to do good to many than to live expensively! How much wiser to spend on people than on stones and gold! How much more useful to acquire well-ordered friends than lifeless ornaments! What estates could benefit anyone as much as giving?
Matt 6:33 (quotation, high confidence) · 1 Cor 10:23 (quotation, high confidence) · Matt 22:39 (quotation, high confidence) · Acts 4:32 (echo, medium confidence)
Notes and citation
Summary: God gives necessities openly and hides luxuries; all things are made for sharing, and the loving person says “Why should I not share?”; spending on people is better than on jewels.
- The gold-digging ants and gold-guarding griffins are from Herodotus (3.102, 3.116). “Those condemned to death” refers to convicts sent to the mines. The quotations are Matt 6:33 (with “kingdom of heaven”), 1 Cor 10:23, and Matt 22:39. This passage is a classic early Christian statement on the common use of goods.
Extrabiblical texts: Herodotus, Hist. 3.102 (Herodotus, Histories; allusion)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.120 (Stählin 1:228–229; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-120).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.121Stählin 1:229–230
Λείπεται τοίνυν ἡμῖν κἀκεῖνο ἐπιλῦσαι τὸ ἐπιφερόμενον· τίσιν οὖν τὰ πολυτελέστερα, ἂν αἱρῶνται πάντες τὰ εὐτελέστερα; τοῖς ἀνθρώποις, φήσαιμʼ ἄν, ἐὰν χωρὶς προσπαθείας καὶ διαφορᾶς χρώμεθα αὐτοῖς. εἰ δὲ ἀμήχανον πάντας σωφρονεῖν, ἀλλὰ καὶ διὰ τὴν τῶν ἀναγκαίων χρείαν τὰ εὐπόριστα μεταδιωκτέον μακρὰ τοῖς περιττοῖς τούτοις χαίρειν φράσασιν. καθόλου μὲν οὖν τὰ κόσμια ὥσπερ κοροκόσμια ἀποσκορακιστέον ὅλον καὶ αὐτὸν παραιτουμέναις τὸν κόσμον. χρὴ γὰρ εἶναι κοσμίας ἔνδοθεν καὶ τὴν ἔσω γυναῖκα δεικνύναι καλήν· ἐν μόνῃ γὰρ τῇ ψυχῇ καταφαίνεται καὶ τὸ κάλλος καὶ τὸ αἶσχος. διὸ καὶ μόνος ὁ σπουδαῖος καλὸς κἀγαθὸς ὄντως ἐστίν, καὶ μόνον τὸ καλὸν ἀγαθὸν δογματίζεται, ἡ δὲ ἀρετὴ μόνη καὶ διὰ καλοῦ τοῦ σώματος καταφαίνεται καὶ ἐπανθεῖ τῇ σαρκί, τὸ ὡραῖον τῆς σωφροσύνης ἀξιέραστον δεικνύουσα, ὅταν οἱονεὶ φέγγος ἐπιλάμπῃ τῇ μορφῇ τὸ ἦθος. τὸ γὰρ ἑκάστου καὶ φυτοῦ καὶ ζῴου κάλλος ἐν τῇ ἑκάστου ἀρετῇ εἶναι συμβέβηκεν. ἀνθρώπου δὲ ἀρετὴ δικαιοσύνη καὶ σωφροσύνη καὶ ἀνδρεία καὶ εὐσέβεια. καλὸς ἄρα ἄνθρωπος ὁ δίκαιος καὶ σώφρων καὶ συλλήβδην ὁ ἀγαθός, οὐχ ὁ πλούσιος. ἤδη δὲ καὶ οἱ στρατιῶται χρυσίῳ κεκοσμῆσθαι βούλονται, οὐδὲ ἐκεῖνο ἀνεγνωκότες τὸ ποιητικόν, ὃς καὶ χρυσὸν ἔχων πόλεμον κίεν ἠύτε κούρη νηπίη.
Leipetai toinyn hēmin kakeino epilysai to epipheromenon; tisin oun ta polytelestera, an hairōntai pantes ta eutelestera? tois anthrōpois, phēsaimʼ an, ean chōris prospatheias kai diaphoras chrōmetha autois. ei de amēchanon pantas sōphronein, alla kai dia tēn tōn anankaiōn chreian ta euporista metadiōkteon makra tois perittois toutois chairein phrasasin. katholou men oun ta kosmia hōsper korokosmia aposkorakisteon holon kai auton paraitoumenais ton kosmon. chrē gar einai kosmias endothen kai tēn esō gynaika deiknynai kalēn; en monę̄ gar tę̄ psychę̄ kataphainetai kai to kallos kai to aischos. dio kai monos ho spoudaios kalos kagathos ontōs estin, kai monon to kalon agathon dogmatizetai, hē de aretē monē kai dia kalou tou sōmatos kataphainetai kai epanthei tę̄ sarki, to hōraion tēs sōphrosynēs axieraston deiknyousa, hotan hoionei phengos epilampę̄ tę̄ morphę̄ to ēthos. to gar hekastou kai phytou kai zǭou kallos en tę̄ hekastou aretę̄ einai symbebēken. anthrōpou de aretē dikaiosynē kai sōphrosynē kai andreia kai eusebeia. kalos ara anthrōpos ho dikaios kai sōphrōn kai syllēbdēn ho agathos, ouch ho plousios. ēdē de kai hoi stratiōtai chrysiǭ kekosmēsthai boulontai, oude ekeino anegnōkotes to poiētikon, hos kai chryson echōn polemon kien ēute kourē nēpiē.
It remains for us to answer the objection brought forward: “For whom, then, are the more costly things, if all choose the cheaper?” For human beings, I would say, if we use them without attachment and without discrimination. But if it is impossible for all to be self-controlled, still for the need of necessities we should pursue what is easily obtained, saying a long farewell to these superfluities. In general, ornaments, like dolls' finery, are to be thrown away entirely, and adornment itself refused. For women should be adorned within and show the inner woman beautiful; for only in the soul are beauty and ugliness seen. That is why only the virtuous man is truly beautiful and good, and only the beautiful is held to be good. Virtue alone appears even through a beautiful body and blooms on the flesh, showing the loveliness of self-control worthy of love, when character shines on the form like light. For the beauty of each plant and animal lies in its own virtue; and the virtue of a human being is justice, self-control, courage, and godliness. The beautiful human being, then, is the just, the self-controlled, in a word the good, not the rich. Now even soldiers want to be adorned with gold, not having read that verse of the poet: “who went to war wearing gold, like a foolish girl.”
1 Pet 3:3 (allusion, high confidence) · 1 Pet 3:4 (allusion, high confidence)
Notes and citation
Summary: Costly things are for no one's pride; ornaments should be thrown away, since true beauty is inner virtue: justice, self-control, courage, and godliness.
- The allusion is 1 Pet 3:3–4 (the inner adornment). The quotation is Homer, Iliad 2.872–873.
Extrabiblical texts: Homer, Il. 2.872–873 (Homer, Iliad; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.121 (Stählin 1:229–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-121).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.122Stählin 1:230–231
ἀλλὰ γὰρ τὴν μὲν φιλοκοσμίαν ἥκιστα ἀρετῆς ἐπιμελουμένην, σώματος δὲ ἀντιποιουμένην, ἐκτραπέντος τοῦ φιλοκάλου περὶ τὴν κενοδοξίαν, ἄρδην ἐκβλητέον. τὰ γὰρ μὴ οἰκεῖα τῷ σώματι ὡς οἰκεῖα προσάπτουσα μελέτην τοῦ ψεύδεσθαι καὶ ἔθος ἀπάτης ἐνεγέννησεν, οὔτι τὸ σεμνὸν καὶ ἄπλαστον καὶ νήπιον ὡς ἀληθῶς, τὸ σοβαρὸν δὲ καὶ θρυπτικὸν καὶ ἁβροδίαιτον φαίνουσα. αἳ δὲ ἀμαυροῦσι τὸ κάλλος τὸ ἀληθινὸν ἐπισκιάζουσαι χρυσίῳ, καὶ οὐκ ἴσασι τὸ πλημμέλημα οἷόν ἐστι, δεσμὰ ἑαυταῖς περιθεῖσαι πλούσια μυρία, καθάπερ καὶ παρὰ τοῖς βαρβάροις φασὶν δεδέσθαι τοὺς κακούργους χρυσίῳ. τούτους ἐζηλωκέναι δοκοῦσί μοι αἱ γυναῖκες τοὺς δεσμώτας τοὺς πλουσίους. ἦ γὰρ οὐχὶ κλοιὸς τὸ χρυσοῦν ἐστι περιδέραιον καὶ οἱ στρεπτοί; οἵ τε καθετῆρες καλούμενοι ἁλύσεων ἐπέχοντες τρόπον [καὶ] παρὰ τοῖς Ἀττικοῖς αὐτῷ τούτῳ τῷ ὀνόματι ἁλύσεις κέκληνται. πέδας δὲ περισφυρίους τὴν περὶ τοὺς πόδας ἀκοσμίαν τῶν γυναικῶν Φιλήμων ἐν Συνεφήβῳ προσεῖπεν, ἱμάτια διαφαίνοντα καὶ πέδην τινὰ χρυσῆν.
alla gar tēn men philokosmian hēkista aretēs epimeloumenēn, sōmatos de antipoioumenēn, ektrapentos tou philokalou peri tēn kenodoxian, ardēn ekblēteon. ta gar mē oikeia tǭ sōmati hōs oikeia prosaptousa meletēn tou pseudesthai kai ethos apatēs enegennēsen, outi to semnon kai aplaston kai nēpion hōs alēthōs, to sobaron de kai thryptikon kai habrodiaiton phainousa. hai de amaurousi to kallos to alēthinon episkiazousai chrysiǭ, kai ouk isasi to plēmmelēma hoion esti, desma heautais peritheisai plousia myria, kathaper kai para tois barbarois phasin dedesthai tous kakourgous chrysiǭ. toutous ezēlōkenai dokousi moi hai gynaikes tous desmōtas tous plousious. ē gar ouchi kloios to chrysoun esti perideraion kai hoi streptoi? hoi te kathetēres kaloumenoi halyseōn epechontes tropon [kai] para tois Attikois autǭ toutǭ tǭ onomati halyseis keklēntai. pedas de perisphyrious tēn peri tous podas akosmian tōn gynaikōn Philēmōn en Synephēbǭ proseipen, himatia diaphainonta kai pedēn tina chrysēn.
But love of finery, which cares least for virtue and lays claim to the body, the love of beauty having turned aside into vanity, must be thrown out altogether. For by attaching to the body what is not its own as if it were its own, it has bred the practice of lying and the habit of deceit, showing not what is dignified, unaffected, and truly childlike, but what is pompous, soft, and luxurious. Those women obscure true beauty by shading it with gold, and do not know what an offense it is, putting on themselves countless rich chains, as among the barbarians, they say, criminals are bound with gold. Women seem to me to have emulated these rich prisoners. For is not the golden necklace a collar, and are not the twisted bands the same? The pendants called kathetēres, being like chains, are called by that very name, “chains,” among the Athenians. And Philemon, in The Fellow Youth, called the women's indecent ornaments around their feet “ankle fetters”: “see-through garments and some golden fetter.”
Notes and citation
Summary: Love of finery teaches deceit; women loaded with gold chains are like rich prisoners in fetters.
- The comic quotation is Philemon, fragment 81 (Kock). The bracketed word is marked by the editor as spurious (to be deleted).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.122 (Stählin 1:230–231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-122).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.123Stählin 1:231
Τί οὖν ἔτι ὁ καλλωπισμὸς ὁ ζηλωτὸς ἢ ἐθέλειν ὑμᾶς, ὦ γυναῖκες, σφᾶς αὐτὰς φαίνεσθαι πεπεδημένας; εἰ γὰρ ἡ ὕλη τὸ ὄνειδος ὑπεκλύει, τὸ πάθος ἀδιάφορον. ἐμοὶ γοῦν δοκοῦσιν ἑκουσίως περιπίπτουσαι δεσμοῖς αὐχεῖν ἐπὶ συμφοραῖς πλουσίαις. ἴσως δὲ καὶ ὁ ποιητικὸς μῦθος τοιούτους δεσμοὺς μοιχευομένῃ τῇ Ἀφροδίτῃ περιβεβλῆσθαι λέγει, οὐδὲν ἀλλʼ ἢ μοιχείας σύμβολον αἰνιττόμενος τὰ κόσμια· χρυσοῦς γὰρ εἶπεν κἀκείνους Ὅμηρος τοὺς δεσμούς. ἤδη δὲ τὰ φανερώτατα τοῦ πονηροῦ σύμβολα οὐκ αἰσχύνονται περικείμεναι. ὡς γὰρ τὴν Εὔαν ὁ ὄφις ἠπάτησεν, οὕτω δὲ καὶ τὰς ἄλλας γυναῖκας ὁ κόσμος ὁ χρυσοῦς δελέατι προσχρώμενος τοῦ ὄφεως τῷ σχήματι ἐξέμηνεν εἰς ὕβρεις, σμυραίνας τινὰς καὶ ὄφεις ἀποπλαττομένας εἰς εὐπρέπειαν. λέγει γοῦν ὁ κωμικὸς Νικόστρατος, ἁλύσεις, καθετῆρας, δακτυλίους, βουβάλια, ὄφεις, περισκελίδας, ἐλλέβορον.
Ti oun eti ho kallōpismos ho zēlōtos ē ethelein hymas, ō gynaikes, sphas autas phainesthai pepedēmenas? ei gar hē hylē to oneidos hypeklyei, to pathos adiaphoron. emoi goun dokousin hekousiōs peripiptousai desmois auchein epi symphorais plousiais. isōs de kai ho poiētikos mythos toioutous desmous moicheuomenę̄ tę̄ Aphroditę̄ peribeblēsthai legei, ouden allʼ ē moicheias symbolon ainittomenos ta kosmia; chrysous gar eipen kakeinous Homēros tous desmous. ēdē de ta phanerōtata tou ponērou symbola ouk aischynontai perikeimenai. hōs gar tēn Euan ho ophis ēpatēsen, houtō de kai tas allas gynaikas ho kosmos ho chrysous deleati proschrōmenos tou opheōs tǭ schēmati exemēnen eis hybreis, smyrainas tinas kai opheis apoplattomenas eis euprepeian. legei goun ho kōmikos Nikostratos, halyseis, kathetēras, daktylious, boubalia, opheis, periskelidas, elleboron.
What, then, is still enviable about this adornment, or about your wishing, women, to appear fettered? For if the material removes the reproach, the condition is the same. They seem to me to fall voluntarily into bonds and to boast of rich misfortunes. Perhaps the poets' myth too says that such bonds were thrown around Aphrodite in her adultery, hinting that ornaments are nothing but a symbol of adultery; for Homer called those bonds golden too. And now they are not ashamed to wear the plainest symbols of the evil one. For as the serpent deceived Eve, so golden ornament, using the serpent's shape as bait, has driven the other women mad for outrage, molding themselves images of lampreys and snakes for beauty. The comic poet Nicostratus says: “chains, pendants, rings, bracelets, snakes, anklets, hellebore.”
Gen 3:13 (allusion, high confidence) · 2 Cor 11:3 (allusion, medium confidence)
Notes and citation
Summary: Gold ornaments are chains and even the bonds of Aphrodite's adultery; serpent-shaped jewelry recalls the serpent that deceived Eve.
- The allusions are Homer, Odyssey 8.296 (the net in which Hephaestus caught Ares and Aphrodite; Homer does not call it golden) and Gen 3:13 (2 Cor 11:3). The comic quotation is Nicostratus, fragment 34.
Extrabiblical texts: Homer, Od. 8.296 (Homer, Odyssey; allusion)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.123 (Stählin 1:231; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-123).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.124Stählin 1:231–232
πάνυ γοῦν ἐπιψόγως πάντα τὸν γυναικεῖον καταλεγόμενος κόσμον Ἀριστοφάνης ἐν Θεσμοφοριαζούσαις ὑποδείκνυσιν. παραθήσομαι δὲ αὐτὰς τοῦ κωμικοῦ τὰς λέξεις διελεγχούσας ἀκριβῶς τὸ φορτικὸν ὑμῶν τῆς ἀπειραγαθίας· Α. μίτρας, ἀναδήματα, νίτρον, κίσηριν, στρόφιον, ὀπισθοσφενδόνην, κάλυμμα, φῦκος, περιδέραια, ὑπογράμματα, τρυφοκαλάσιριν, ἐλλέβορον, κεκρύφαλον, ζῶμα, ἀμπέχονον, τρύφημα, παρυφές, ξυστίδα, κιθῶνα, βάραθρον, ἔγκυκλον, χιτώνιον. τὰ μέγιστα δʼ οὐκ εἴρηκα τούτων. Β. εἶτα τί; A. διόπας, διάλιθον, πλάστρα, μολόχιον, βότρυς, χλίδωνα, περόνας, ἀμφιδέας, ὅρμους, πέδας, σφραγῖδας, ἁλύσεις, δακτυλίους, καταπλάσματα, πομφόλυγας, ἀποδέσμους, ὀλίσβους, σάρδια, ὑποδερίδας, ἑλικτῆρας.
pany goun epipsogōs panta ton gynaikeion katalegomenos kosmon Aristophanēs en Thesmophoriazousais hypodeiknysin. parathēsomai de autas tou kōmikou tas lexeis dielenchousas akribōs to phortikon hymōn tēs apeiragathias; A. mitras, anadēmata, nitron, kisērin, strophion, opisthosphendonēn, kalymma, phykos, perideraia, hypogrammata, tryphokalasirin, elleboron, kekryphalon, zōma, ampechonon, tryphēma, paryphes, xystida, kithōna, barathron, enkyklon, chitōnion. ta megista dʼ ouk eirēka toutōn. B. eita ti? A. diopas, dialithon, plastra, molochion, botrys, chlidōna, peronas, amphideas, hormous, pedas, sphragidas, halyseis, daktylious, kataplasmata, pompholygas, apodesmous, olisbous, sardia, hypoderidas, heliktēras.
Aristophanes, in the Women Celebrating the Thesmophoria, very reproachfully lists all women's ornament. I will set out the comic poet's own words, which expose exactly the vulgarity of your tastelessness: “A. Headbands, fillets, soda, pumice, breast-band, back-sling, veil, rouge, necklaces, eye paint, soft gown, hellebore, hairnet, girdle, shawl, bordered robe, fine robe, gown, tunic, pit, round cloak, little tunic. And the greatest of them I have not named. B. What then? A. Eardrops, jeweled ornament, earrings, mallow-dyed garment, grape-clusters, bracelets, brooches, armlets, necklaces, anklets, seals, chains, rings, plasters, bubbles, breast-bands, olisboi, carnelians, collars, spiral earrings.”
Notes and citation
Summary: Clement quotes Aristophanes's long comic catalogue of women's clothes, cosmetics, and jewelry.
- The quotation is Aristophanes, fragment 332 (Kock), from the lost second Thesmophoriazusae. Several items are rare words whose meaning is uncertain; olisboi were leather phalluses, included by the comic poet for effect.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.124 (Stählin 1:231–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-124).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.125Stählin 1:232
ἐγὼ μὲν ἔκαμον καὶ ἄχθομαι λέγων τὸ πλῆθος τῶν κοσμίων, τὰς δὲ καὶ θαυμάζειν ἔπεισί μοι, ὡς ἄρα οὐκ ἀποκναίονται τοσοῦτον ἄχθος βαστάζουσαι. ὢ τῆς κενῆς πολυπραγμοσύνης, ὢ τῆς ματαίας δοξομανίας· ἐκχέουσιν ἑταιρικῶς τὸν πλοῦτον εἰς ὄνειδος, καὶ τοῦ θεοῦ τὰ δωρήματα ἀπειροκαλίᾳ παραχαράττουσι ζηλοῦσαι τοῦ πονηροῦ τὴν τέχνην. σαφῶς δὲ ὁ κύριος ἐν τῷ εὐαγγελίῳ τὸν πλούσιον τὸν θησαυρίζοντα εἰς τὰς ἀποθήκας καὶ πρὸς ἑαυτὸν λέγοντα· »ἔχεις ἀγαθὰ πολλὰ ἀποκείμενα εἰς ἔτη πολλά· φάγε, πίε, εὐφραίνου«, ἄφρονα κέκληκεν, »ταύτῃ γὰρ τῇ νυκτὶ τὴν ψυχήν σου παραλαμβάνουσιν· ἃ οὖν ἡτοίμασας, τίνος γένηται;« Ἀπελλῆς ὁ ζωγράφος θεασάμενός τινα τῶν μαθητῶν Ἑλένην [ὀνόματι] πολύχρυσον γράψαντα· ὦ μειράκιον, εἶπεν, μὴ δυνάμενος γράψαι καλὴν πλουσίαν πεποίηκας.
egō men ekamon kai achthomai legōn to plēthos tōn kosmiōn, tas de kai thaumazein epeisi moi, hōs ara ouk apoknaiontai tosouton achthos bastazousai. ō tēs kenēs polypragmosynēs, ō tēs mataias doxomanias; ekcheousin hetairikōs ton plouton eis oneidos, kai tou theou ta dōrēmata apeirokalią paracharattousi zēlousai tou ponērou tēn technēn. saphōs de ho kyrios en tǭ euangeliǭ ton plousion ton thēsaurizonta eis tas apothēkas kai pros heauton legonta; »echeis agatha polla apokeimena eis etē polla; phage, pie, euphrainou«, aphrona keklēken, »tautę̄ gar tę̄ nykti tēn psychēn sou paralambanousin; ha oun hētoimasas, tinos genētai?« Apellēs ho zōgraphos theasamenos tina tōn mathētōn Helenēn [onomati] polychryson grapsanta; ō meirakion, eipen, mē dynamenos grapsai kalēn plousian pepoiēkas.
I am tired and vexed from naming the multitude of ornaments, and I am amazed at the women for not being worn out carrying such a burden. O vain busyness! O foolish craze for glory! Like courtesans they pour out their wealth for their disgrace, and debase God's gifts by tastelessness, emulating the art of the evil one. The Lord in the Gospel clearly called a fool the rich man who stored up in his barns and said to himself, “You have many good things laid up for many years; eat, drink, be merry”: “For this night they will require your soul of you; and what you have prepared, whose will it be?” Apelles the painter, seeing one of his pupils paint Helen loaded with gold, said: “Young man, unable to paint her beautiful, you have made her rich.”
Luke 12:19 (quotation, high confidence) · Luke 12:20 (quotation, high confidence) · Luke 12:18 (allusion, medium confidence)
Notes and citation
Summary: Women waste their wealth on burdensome ornaments; the Lord called the hoarding rich man a fool; Apelles mocked a pupil who painted Helen rich instead of beautiful.
- The quotation is Luke 12:19–20. The bracketed word is marked by the editor as spurious (to be deleted).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.125 (Stählin 1:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-125).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.126Stählin 1:232–233
τοιαῦται τοίνυν Ἑλέναι αἱ νῦν εἰσι γυναῖκες, οὐ καλαὶ γνησίως, πεπλασμέναι δὲ πλουσίως. ταύταις προφητεύει διὰ τοῦ Σοφονίου τὸ πνεῦμα· »καὶ τὸ ἀργύριον αὐτῶν καὶ τὸ χρυσίον αὐτῶν οὐ μὴ δύνηται ἐξελέσθαι αὐτοὺς ἐν ἡμέρᾳ ὀργῆς κυρίου.« ταῖς δὲ ὑπὸ Χριστοῦ παιδαγωγουμέναις οὐ χρυσίῳ κοσμεῖσθαι προσήκει, ἀλλὰ τῷ λόγῳ, διʼ οὗ μόνου καταφαίνεται τὸ χρυσίον. μακάριοι μεντἂν ἦσαν οἱ παλαιοὶ τῶν Ἑβραίων, εἰ περιελόμενοι τὸν κόσμον τῶν γυναικῶν ἔρριψαν ἢ ἐχώνευσαν μόνον, νυνὶ δὲ εἰς βοῦν χρυσοχοήσαντες καὶ τούτῳ εἰδωλολατρήσαντες αὐτοὶ μὲν οὐκ ὤναντο οὔτε τῆς τέχνης οὔτε τῆς ἐπιβολῆς, ἐδίδαξαν δὲ ἡμῶν τὰς γυναῖκας τυπικώτατα κοσμίων ἀποσχέσθαι. τὸ γοῦν ἐκπορνεῦσαν τῆς ἐπιθυμίας εἰς χρυσίον εἴδωλον γίνεται βασανιζόμενον πυρί, ᾧ μόνῳ τηρεῖται τρυφὴ καθάπερ εἴδωλον, οὐκ ἀλήθεια. ἐντεῦθεν ὀνειδίζων ὁ λόγος διὰ τοῦ προφήτου τοὺς Ἑβραίους· »ἀργυρᾶ καὶ χρυσᾶ«, φησίν, »ἐποίησαν τῇ Βάαλ«, κόσμια δηλονότι· καὶ ἐναργέστατα ἐπαπειλῶν »καὶ ἐκδικήσω« λέγει »ἐπʼ αὐτὴν τὰς ἡμέρας τῶν Βααλείμ, ἐν αἷς ἐπέθυσεν αὐτῇ, καὶ περιετίθετο τὰ ἐνώτια ἑαυτῆς καὶ τὰ καθόρμια αὐτῆς«, καὶ τὴν αἰτίαν τοῦ κοσμήματος ἐπήγαγεν εἰπών· »καὶ ἐπορεύετο ὀπίσω τῶν ἐραστῶν αὐτῆς, ἐμοῦ δὲ ἐπελάθετο, λέγει κύριος.«
toiautai toinyn Helenai hai nyn eisi gynaikes, ou kalai gnēsiōs, peplasmenai de plousiōs. tautais prophēteuei dia tou Sophoniou to pneuma; »kai to argyrion autōn kai to chrysion autōn ou mē dynētai exelesthai autous en hēmerą orgēs kyriou.« tais de hypo Christou paidagōgoumenais ou chrysiǭ kosmeisthai prosēkei, alla tǭ logǭ, diʼ hou monou kataphainetai to chrysion. makarioi mentan ēsan hoi palaioi tōn Hebraiōn, ei perielomenoi ton kosmon tōn gynaikōn erripsan ē echōneusan monon, nyni de eis boun chrysochoēsantes kai toutǭ eidōlolatrēsantes autoi men ouk ōnanto oute tēs technēs oute tēs epibolēs, edidaxan de hēmōn tas gynaikas typikōtata kosmiōn aposchesthai. to goun ekporneusan tēs epithymias eis chrysion eidōlon ginetai basanizomenon pyri, hǭ monǭ tēreitai tryphē kathaper eidōlon, ouk alētheia. enteuthen oneidizōn ho logos dia tou prophētou tous Hebraious; »argyra kai chrysa«, phēsin, »epoiēsan tę̄ Baal«, kosmia dēlonoti; kai enargestata epapeilōn »kai ekdikēsō« legei »epʼ autēn tas hēmeras tōn Baaleim, en hais epethysen autę̄, kai perietitheto ta enōtia heautēs kai ta kathormia autēs«, kai tēn aitian tou kosmēmatos epēgagen eipōn; »kai eporeueto opisō tōn erastōn autēs, emou de epelatheto, legei kyrios.«
Such Helens are the women of today: not truly beautiful, but richly made up. To them the Spirit prophesies through Zephaniah: “Their silver and their gold will not be able to deliver them on the day of the Lord's wrath.” But those instructed by Christ should be adorned not with gold but with the Word, through whom alone the gold is seen. The ancient Hebrews would have been blessed if they had taken off the women's ornaments and thrown them away or only melted them down; but as it was, they cast them into a calf and worshiped it as an idol, and they themselves gained nothing from the art or the enterprise, but they taught our women, most figuratively, to abstain from ornaments. For desire that has gone whoring after gold becomes an idol, tried by fire, by which alone luxury is kept, like an idol, not truth. So the Word, reproaching the Hebrews through the prophet, says: “They made silver and gold for Baal,” meaning ornaments; and threatening most plainly, he says: “And I will punish her for the days of the Baals, in which she sacrificed to her, and put on her earrings and her necklaces”; and he added the reason for the adornment, saying: “And she went after her lovers, and forgot me, says the Lord.”
Zeph 1:18 (quotation, high confidence) · Exod 32:2 (allusion, high confidence) · Exod 32:4 (allusion, high confidence) · Hos 2:8 (quotation, high confidence) · Hos 2:13 (quotation, high confidence)
Notes and citation
Summary: The Hebrews melted their women's ornaments into the golden calf; the prophets condemn ornaments as the trappings of idolatry and unfaithfulness.
- The quotations and allusions are Zeph 1:18, Exod 32:2–4, and Hos 2:8, 13.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.126 (Stählin 1:232–233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-126).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.127Stählin 1:233
Ἀποθέμεναι τοίνυν τοὺς λήρους αὐτῷ πονηρῷ σοφιστῇ τοῦ ἑταιρικοῦ τούτου μὴ μετεχόντων καλλωπισμοῦ μηδὲ εἰδωλολατρούντων διὰ παραπετάσματος εὐπρεποῦς. πάνυ γοῦν θαυμασίως ὁ Πέτρος ὁ μακάριος »γυναῖκας«, φησίν, »ὡσαύτως μὴ ἐν πλέγμασιν ἢ χρυσῷ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν σφᾶς αὐτὰς κοσμουσῶν.«
Apothemenai toinyn tous lērous autǭ ponērǭ sophistę̄ tou hetairikou toutou mē metechontōn kallōpismou mēde eidōlolatrountōn dia parapetasmatos euprepous. pany goun thaumasiōs ho Petros ho makarios »gynaikas«, phēsin, »hōsautōs mē en plegmasin ē chrysǭ ē margaritais ē himatismǭ polytelei, allʼ ho prepei gynaixin epangellomenais theosebeian, diʼ ergōn agathōn sphas autas kosmousōn.«
Laying aside, then, these trifles for the evil sophist himself, let them not share in this courtesan's adornment, nor commit idolatry behind a fine-looking screen. Very admirably the blessed Peter says: “Likewise women, not with braids or gold or pearls or costly clothing, but, as befits women who profess godliness, adorning themselves with good works.”
1 Tim 2:9 (quotation, high confidence) · 1 Tim 2:10 (quotation, high confidence) · 1 Pet 3:3 (allusion, medium confidence)
Notes and citation
Summary: Christian women should reject courtesan-like adornment and be adorned with good works.
- The quotation is 1 Tim 2:9–10, which Clement attributes to Peter, perhaps confusing it with 1 Pet 3:3.
Notes on the original text
- Digital text corrected (accent: grave on the relative ὃ; accent: grave on ἢ): ἐν πλέγμασιν ἤ χρυσῷ → ἐν πλέγμασιν ἢ χρυσῷ; ἀλλʼ ὅ πρέπει → ἀλλʼ ὃ πρέπει.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.127 (Stählin 1:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-127).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.128Stählin 1:233
καὶ γὰρ εἰκότως ἀπεῖναι αὐτῶν τὸν καλλωπισμὸν κελεύει· εἰ μὲν γὰρ καλαὶ εἶεν, ἀπόχρη ἡ φύσις· μὴ φιλονεικείτω ἡ τέχνη πρὸς τὴν φύσιν, τουτέστιν ἀπάτη ἀληθείᾳ μὴ ἐριζέτω· εἰ δὲ αἰσχραὶ φύσει, ἐλέγχουσιν ἐξ ὧν προσάπτουσιν ὃ μὴ ἔχουσιν. προσήκει τοίνυν λιτότητα ἀσπάζεσθαι τὰς Χριστῷ λατρευούσας. τῷ ὄντι γὰρ ἡ λιτότης ἁγιωσύνης προμηθεῖται ἐξισοῦσα τὰς πλεονεξίας καὶ διὰ τῶν τυχόντων τὴν ἀπὸ τῶν περιττῶν κομιζομένη χρείαν. τὸ γὰρ λιτόν, ᾗ καὶ τοὔνομα ἐμφαίνει, οὐκ ἐξέχει οὐδὲ κατά τι ὀγκοῦται ἢ τυφοῦται, ὁμαλὸν δὲ ὅλον καὶ λεῖον καὶ ἴσον καὶ ἀπέριττον καὶ ταύτῃ ἱκανόν ἐστιν. ἱκανότης δὲ ἕξις ἐστὶν ἐξικνουμένη πρὸς τὸ οἰκεῖον πέρας ἀνελλιπῶς καὶ ἀπερίττως· μήτηρ δὲ αὐτῶν ἡ δικαιοσύνη, τιθηνὴ δὲ ἡ αὐτάρκεια.
kai gar eikotōs apeinai autōn ton kallōpismon keleuei; ei men gar kalai eien, apochrē hē physis; mē philoneikeitō hē technē pros tēn physin, toutestin apatē alētheią mē erizetō; ei de aischrai physei, elenchousin ex hōn prosaptousin ho mē echousin. prosēkei toinyn litotēta aspazesthai tas Christǭ latreuousas. tǭ onti gar hē litotēs hagiōsynēs promētheitai exisousa tas pleonexias kai dia tōn tychontōn tēn apo tōn perittōn komizomenē chreian. to gar liton, hę̄ kai tounoma emphainei, ouk exechei oude kata ti onkoutai ē typhoutai, homalon de holon kai leion kai ison kai aperitton kai tautę̄ hikanon estin. hikanotēs de hexis estin exiknoumenē pros to oikeion peras anellipōs kai aperittōs; mētēr de autōn hē dikaiosynē, tithēnē de hē autarkeia.
Rightly he commands that adornment be absent from them. For if they are beautiful, nature is enough; let not art contend with nature, that is, let not deceit strive with truth. If they are ugly by nature, they prove it by what they add, since they do not have it. It is fitting, then, for women who serve Christ to embrace simplicity. For simplicity truly provides for holiness, leveling excesses and obtaining from ordinary things the use sought from superfluities. For what is simple (liton), as the name shows, does not stand out, nor swell or puff up in any respect, but is entirely level, smooth, equal, and without excess, and in this way sufficient. Sufficiency is a disposition that reaches its proper end without deficiency and without excess; its mother is justice, its nurse self-sufficiency.
Notes and citation
Summary: Natural beauty needs no ornament and ugliness is only exposed by it; Christian women should embrace simplicity, which is sufficiency, born of justice.
Notes on the original text
- Digital text corrected (accent: grave on the relative ὃ): προσάπτουσιν ὅ μὴ ἔχουσιν → προσάπτουσιν ὃ μὴ ἔχουσιν.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.128 (Stählin 1:233; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-128).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
2.12.129Stählin 1:233–235
αὕτη γοῦν τοι ἕξις ἐστὶν ἀρκουμένη οἷς δεῖ καὶ διʼ αὑτῆς ποριστικὴ τῶν πρὸς τὸν μακάριον συντελούντων βίον. ἔστω οὖν ἐπὶ μὲν καρποῖς τῶν χειρῶν ὑμῶν κόσμος ἅγιος, εὐμετάδοτος κοινωνία καὶ ἔργα οἰκουρίας. »ὁ γὰρ διδοὺς πτωχῷ δανείζει θεῷ«, καὶ »χεῖρες ἀνδρείων πλουτίζουσιν.« ἀνδρείους τοὺς καταφρονοῦντας χρημάτων καὶ περὶ τὰς μεταδόσεις εὐκόλους εἴρηκεν. ἐπὶ δὲ τῶν ποδῶν ἡ ἄοκνος πρὸς εὐποιίαν ἑτοιμότης ἐπιφαινέσθω καὶ ἡ πρὸς δικαιοσύνην ὁδοιπορία. καθετῆρες δὲ καὶ περιδέραια αἰδὼς καὶ σωφροσύνη εἰσίν. τοιούτους ὅρμους χρυσοχοεῖ ὁ θεός. »μακάριος ἄνθρωπος, ὃς εὗρεν σοφίαν, καὶ θνητός, ὃς εἶδεν φρόνησιν«, διὰ Σολομῶντος τὸ πνεῦμα λέγει, »κρεῖσσον γὰρ αὐτὴν ἐμπορευθῆναι ἢ χρυσίου καὶ ἀργυρίου θησαυρούς, τιμιωτέρα δέ ἐστι λίθων πολυτελῶν.« αὕτη γὰρ ἡ ἀληθινὴ εὐκοσμία. τὰ δὲ ὦτα αὐταῖς παρὰ φύσιν μὴ τιτράσθω εἰς ἀπάρτησιν ἐλλοβίων καὶ πλάστρων· οὔτε γὰρ θέμις βιάζεσθαι τὴν φύσιν, παρʼ ὃ βεβούληται, οὔτε μὴν ἄλλος ἀμείνων ἂν εἴη τῶν ὤτων κόσμος εἰς τοὺς κατὰ φύσιν τῆς ἀκοῆς καταβαίνων πόρους κατηχήσεως ἀληθοῦς. ὀφθαλμοὶ δὲ ὑπαληλιμμένοι λόγῳ καὶ ὧτα εἰς αἴσθησιν διατετρημένα θείων ἀκουστὴν καὶ ἁγίων ἐπόπτην παρασκευάζουσιν δεικνύντος ὡς ἀληθῶς τοῦ λόγου τὸ κάλλος τὸ ἀληθινόν, »ὃ ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσε« πρότερον.
hautē goun toi hexis estin arkoumenē hois dei kai diʼ hautēs poristikē tōn pros ton makarion syntelountōn bion. estō oun epi men karpois tōn cheirōn hymōn kosmos hagios, eumetadotos koinōnia kai erga oikourias. »ho gar didous ptōchǭ daneizei theǭ«, kai »cheires andreiōn ploutizousin.« andreious tous kataphronountas chrēmatōn kai peri tas metadoseis eukolous eirēken. epi de tōn podōn hē aoknos pros eupoiian hetoimotēs epiphainesthō kai hē pros dikaiosynēn hodoiporia. kathetēres de kai perideraia aidōs kai sōphrosynē eisin. toioutous hormous chrysochoei ho theos. »makarios anthrōpos, hos heuren sophian, kai thnētos, hos eiden phronēsin«, dia Solomōntos to pneuma legei, »kreisson gar autēn emporeuthēnai ē chrysiou kai argyriou thēsaurous, timiōtera de esti lithōn polytelōn.« hautē gar hē alēthinē eukosmia. ta de ōta autais para physin mē titrasthō eis apartēsin ellobiōn kai plastrōn; oute gar themis biazesthai tēn physin, parʼ ho beboulētai, oute mēn allos ameinōn an eiē tōn ōtōn kosmos eis tous kata physin tēs akoēs katabainōn porous katēchēseōs alēthous. ophthalmoi de hypalēlimmenoi logǭ kai hōta eis aisthēsin diatetrēmena theiōn akoustēn kai hagiōn epoptēn paraskeuazousin deiknyntos hōs alēthōs tou logou to kallos to alēthinon, »ho ophthalmos ouk eiden oude ous ēkouse« proteron.
Self-sufficiency is a disposition content with what is needed and able by itself to provide what contributes to the blessed life. Let there be on the wrists of your hands a holy adornment: generous sharing and the works of managing the household. For “whoever gives to the poor lends to God,” and “the hands of the brave make rich.” He called brave those who despise money and are ready to share. On the feet let there appear unwearying readiness to do good and the journey toward righteousness. Pendants and necklaces are modesty and self-control; such chains God forges of gold. “Blessed is the man who has found wisdom, and the mortal who has seen understanding,” the Spirit says through Solomon, “for it is better to trade for her than for treasures of gold and silver, and she is more precious than costly stones.” This is the true good adornment. Let their ears not be pierced, against nature, to hang earrings and ear-ornaments; for it is not right to force nature against what it has willed, nor could there be a better ornament for the ears than true instruction entering the natural passages of hearing. Eyes anointed by the Word and ears pierced for perception make one a hearer of divine things and a beholder of holy things, the Word showing truly the true beauty, “which eye has not seen nor ear heard” before.
Prov 19:17 (quotation, high confidence) · Prov 10:4 (quotation, high confidence) · Prov 3:13 (quotation, high confidence) · Prov 3:14 (quotation, high confidence) · Prov 3:15 (quotation, high confidence) · Rev 3:18 (echo, medium confidence) · 1 Cor 2:9 (quotation, high confidence)
Notes and citation
Summary: The Christian woman's jewelry should be generosity, good works, modesty, self-control, and wisdom; the ears should not be pierced for earrings but opened to true teaching.
- The quotations are Prov 19:17, Prov 10:4 (LXX), Prov 3:13–15, and 1 Cor 2:9. “Eyes anointed” recalls Rev 3:18.
Notes on the original text
- Digital text corrected (accent: grave on the relative ὃ; accent: grave on the relative ὃς; accent: grave on ἂν; stray raised point in the digital text): χειρῶν ὑμῶν κόσμος· ἅγιος → χειρῶν ὑμῶν κόσμος ἅγιος; ὅς εὗρεν σοφίαν → ὃς εὗρεν σοφίαν; παρʼ ὅ βεβούληται → παρʼ ὃ βεβούληται; ἀμείνων ἄν εἴη → ἀμείνων ἂν εἴη; »ὅ ὀφθαλμὸς → »ὃ ὀφθαλμὸς.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 2.12.129 (Stählin 1:233–235; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/2-10-107/#p-2-12-129).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.