The Instructor 3.11.64–3.11.83
Greek text: Stählin, GCS 12 (Greek text: Otto Stählin, Clemens Alexandrinus 1: Protrepticus und Paedagogus (GCS 12, 1905), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 2 (1885).
The 3, chapter 11
3.11.64Stählin 1:272
Ἀλλʼ οὐδὲ τὰ πρόσωπα ἐντριπτέον αὐταῖς πανούργου σοφίας τερθρεύμασιν· ὑποδείξωμεν δὲ αὐταῖς κομμωτικὴν σώφρονα· κάλλος γὰρ ἄριστον πρῶτον μὲν τὸ ψυχικόν, ὡς πολλάκις ἐπεσημηνάμην, ὅταν ᾖ κεκοσμημένη ψυχὴ ἁγίῳ πνεύματι καὶ τοῖς ἐκ τούτου ἐμπνεομένη φαιδρύσμασιν, δικαιοσύνῃ, φρονήσει, ἀνδρείᾳ, σωφροσύνῃ φιλαγαθίᾳ τε καὶ αἰδοῖ, ἧς οὐδὲν εὐανθέστερον χρῶμα ἑώραται πώποτε. ἔπειτα καὶ τὸ σωματικὸν κάλλος ἠσκήσθω, »συμμετρία μελῶν καὶ μερῶν μετʼ εὐχροίας«. ἡ κομμωτικὴ τῆς ὑγείας ἐνταῦθα εὔθετος, καθʼ ἣν ἡ τοῦ εἰδώλου τοῦ ἐπιπλάστου εἰς τὸ ἀληθὲς μετάβασις κατὰ τὸ σχῆμα τὸ ἐκ τοῦ θεοῦ δεδομένον περιγίνεται. δεινὴ δὲ καλλωπίσαι κατὰ φύσιν ἡ τῶν ποτῶν εὐκρασία καὶ ἡ τῶν σιτίων συμμετρία. οὐ γὰρ μόνον τὴν ὑγίειαν ἴσχει τὸ σῶμα ἐκ τούτων, ἀλλὰ καὶ τὸ κάλλος διαφαίνεσθαι ποιεῖ. ἀπὸ γὰρ τοῦ πυρώδους τὸ στιλπνὸν καὶ μαρμαρυγῶδες περιγίνεται, ἀπὸ δὲ τοῦ ὑγροῦ τὸ λαμπρὸν καὶ κεχαρισμένον, ἀπὸ δὲ τοῦ ξηροῦ τὸ ἀνδρῶδες καὶ πάγιον, ἀπὸ δὲ τοῦ ἀερώδους τὸ εὔπνουν καὶ ἰσοστάσιον, ἐξ ὧν ὁ εὔρυθμος καὶ καλὸς οὗτος ἀνδριὰς τοῦ λόγου κεκόσμηται. ἄνθος δὲ τῆς ὑγιείας ἐλευθέριον τὸ κάλλος· ἣ μὲν γὰρ ἔνδον τοῦ σώματος ἐργάζεται, τὸ δὲ εἰς τὸ ἐκτὸς τοῦ σώματος ἐξανθῆσαν φανερὰν ἐνδείκνυται τὴν εὔχροιαν.
Allʼ oude ta prosōpa entripteon autais panourgou sophias terthreumasin; hypodeixōmen de autais kommōtikēn sōphrona; kallos gar ariston prōton men to psychikon, hōs pollakis epesēmēnamēn, hotan ę̄ kekosmēmenē psychē hagiǭ pneumati kai tois ek toutou empneomenē phaidrysmasin, dikaiosynę̄, phronēsei, andreią, sōphrosynę̄ philagathią te kai aidoi, hēs ouden euanthesteron chrōma heōratai pōpote. epeita kai to sōmatikon kallos ēskēsthō, »symmetria melōn kai merōn metʼ euchroias«. hē kommōtikē tēs hygeias entautha euthetos, kathʼ hēn hē tou eidōlou tou epiplastou eis to alēthes metabasis kata to schēma to ek tou theou dedomenon periginetai. deinē de kallōpisai kata physin hē tōn potōn eukrasia kai hē tōn sitiōn symmetria. ou gar monon tēn hygieian ischei to sōma ek toutōn, alla kai to kallos diaphainesthai poiei. apo gar tou pyrōdous to stilpnon kai marmarygōdes periginetai, apo de tou hygrou to lampron kai kecharismenon, apo de tou xērou to andrōdes kai pagion, apo de tou aerōdous to eupnoun kai isostasion, ex hōn ho eurythmos kai kalos houtos andrias tou logou kekosmētai. anthos de tēs hygieias eleutherion to kallos; hē men gar endon tou sōmatos ergazetai, to de eis to ektos tou sōmatos exanthēsan phaneran endeiknytai tēn euchroian.
Nor should they rub their faces with the tricks of cunning art; let us show them a self-controlled cosmetic art. The best beauty is first that of the soul, as I have often indicated, when the soul is adorned with the Holy Spirit and breathes with the radiance that comes from him: justice, wisdom, courage, self-control, love of the good, and modesty, than which no more blooming color has ever been seen. Then let bodily beauty too be cultivated, “the symmetry of limbs and parts with good color.” The cosmetic art of health is fitting here, by which the passage from the made-up image to the true is achieved, in accordance with the form given by God. Temperate drinking and moderate eating are powerful for beautifying according to nature; for from these the body gains not only health but also makes beauty shine through. From the fiery element comes brilliance and sparkle; from the moist, radiance and grace; from the dry, manliness and firmness; from the airy, easy breathing and balance; with these this well-proportioned and beautiful statue of the Word is adorned. Beauty is the free-born flower of health; for health works within the body, and beauty, blooming outward on the body, shows a visible good color.
Notes and citation
Summary: True beauty is first the soul's, adorned by the Spirit with the virtues; bodily beauty comes from health, temperate food, and drink, not cosmetics.
- The definition of beauty is Stoic (compare Cicero, Tusculan Disputations 4.31). The four elements (fire, water, earth, air) are the ancient elements of the body.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.64 (Stählin 1:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-64).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.65Stählin 1:272
αἱ γοῦν κάλλισται καὶ ὑγιεινόταται ἀγωγαὶ διαπονοῦσαι τὰ σώματα τὸ κάλλος τὸ γνήσιον καὶ παράμονον ἐργάζονται, ἕλκοντος ἐφʼ ἑαυτὸ τοῦ θερμοῦ τήν τε ἰκμάδα πᾶσαν καὶ τὸ πνεῦμα τὸ ψυχρόν· ὁλκὸν δὲ εἰς ἑαυτὴν ἡ θερμότης ἐκριπιζομένη κινήσεσιν. ἐπειδὰν δὲ ἑλκύσῃ, ἀλεαινομένην ἠρέμα διʼ αὐτῶν ἀτμίζει τῶν σαρκῶν τὴν ἐκ τῆς τροφῆς περιουσίαν, ποσῇ μὲν τῇ ὑγρότητι, ὑπερβολῇ δὲ θερμότητος. διὸ καὶ ἡ προτέρα κενοῦται τροφή· ἀκινήτῳ δὲ τῷ σώματι τὸ βρωθὲν σιτίον οὐ προσφύεται, ἀλλὰ ἐκπίπτει, ὥσπερ ἀπὸ ψυχροῦ κλιβάνου ὁ ἄρτος ἢ ὅλος ἢ μόνον ὑπολειπόμενος τὸν πυθμένα.
hai goun kallistai kai hygieinotatai agōgai diaponousai ta sōmata to kallos to gnēsion kai paramonon ergazontai, helkontos ephʼ heauto tou thermou tēn te ikmada pasan kai to pneuma to psychron; holkon de eis heautēn hē thermotēs ekripizomenē kinēsesin. epeidan de helkysę̄, aleainomenēn ērema diʼ autōn atmizei tōn sarkōn tēn ek tēs trophēs periousian, posę̄ men tę̄ hygrotēti, hyperbolę̄ de thermotētos. dio kai hē protera kenoutai trophē; akinētǭ de tǭ sōmati to brōthen sition ou prosphyetai, alla ekpiptei, hōsper apo psychrou klibanou ho artos ē holos ē monon hypoleipomenos ton pythmena.
The finest and healthiest ways of life, exercising the body, produce genuine and lasting beauty, the heat drawing to itself all the moisture and cold breath; for heat, fanned by movement, draws things to itself. When it has drawn them, it gently evaporates through the flesh the surplus from food, warmed, with some moisture but an excess of heat. So the earlier food is used up; but in a motionless body the food eaten does not attach itself, but falls away, like bread from a cold oven, either whole or leaving only the bottom.
Notes and citation
Summary: Exercise produces genuine beauty by using up the surplus of food through heat; in an idle body food is not properly absorbed.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.65 (Stählin 1:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-65).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.66Stählin 1:272–273
εἰκότως οὖν τοῖς περιττεύουσι κατὰ τὰς ἀποτρίψεις τὰ οὖρα καὶ τὰ σκύβαλα πλεονάζει, πλεονάζει δὲ καὶ τὰ ἄλλα περιττώματα αὐτοῖς, πρὸς δὲ καὶ οἱ ἱδρῶτες, οὐκ ἀναδιδομένης τῷ σώματι τῆς τροφῆς, ἀλλὰ εἰς τὰ περιττὰ ἐκχεομένης. ἐντεῦθεν καὶ αἱ λαγνεῖαι ὁρμῶνται, περὶ τὰ παιδοποιίας μόρια ἐπιρρεούσης τῆς περιττείας. διὸ κινήσεσι συμμέτροις [διὸ] τηκτέον ταύτην τὴν περιττείαν καὶ εἰς πέψιν ἀναχυτέον, διʼ ἧς τὸ κάλλος ἐρυθραίνεται. Ἄτοπον δὲ τοὺς »κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν θεοῦ« γεγονότας ὥσπερ ἀτιμάζοντας τὸ ἀρχέτυπον ἔπηλυν ἐπάγεσθαι κομμωτικήν, τὴν ἀνθρώπειον κακοτεχνίαν πρὸ τῆς θείας αἱρουμένους δημιουργίας. προσιέναι δὲ αὐτὰς ὁ παιδαγωγὸς κελεύει »ἐν καταστολῇ κοσμίῳ, μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς«, »ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ὡς καὶ εἴ τινες ἀπειθοῖεν τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται, ἐποπτεύσαντες« φησὶ »τὴν ἐν λόγῳ ἁγνὴν ἀναστροφὴν ὑμῶν· ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος, ἀλλʼ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν τῷ ἀφθάρτῳ τοῦ πραέος καὶ ἡσυχίου
eikotōs oun tois peritteuousi kata tas apotripseis ta oura kai ta skybala pleonazei, pleonazei de kai ta alla perittōmata autois, pros de kai hoi hidrōtes, ouk anadidomenēs tǭ sōmati tēs trophēs, alla eis ta peritta ekcheomenēs. enteuthen kai hai lagneiai hormōntai, peri ta paidopoiias moria epirreousēs tēs peritteias. dio kinēsesi symmetrois [dio] tēkteon tautēn tēn peritteian kai eis pepsin anachyteon, diʼ hēs to kallos erythrainetai. Atopon de tous »katʼ eikona kai kathʼ homoiōsin theou« gegonotas hōsper atimazontas to archetypon epēlyn epagesthai kommōtikēn, tēn anthrōpeion kakotechnian pro tēs theias hairoumenous dēmiourgias. prosienai de autas ho paidagōgos keleuei »en katastolę̄ kosmiǭ, meta aidous kai sōphrosynēs kosmein heautas«, »hypotassomenas tois idiois andrasin, hōs kai ei tines apeithoien tǭ logǭ, dia tēs tōn gynaikōn anastrophēs aneu logou kerdēthēsontai, epopteusantes« phēsi »tēn en logǭ hagnēn anastrophēn hymōn; hōn estō ouch ho exōthen emplokēs kai peritheseōs chrysiōn ē endyseōs himatiōn kosmos, allʼ ho kryptos tēs kardias anthrōpos en tǭ aphthartǭ tou praeos kai hēsychiou
Naturally, then, in those who have excess in their discharges, urine and stools abound, and other residues too, and also sweat, since the food is not distributed to the body but poured out into superfluities. From this lusts too are stirred, the superfluity flowing to the organs of generation. So by moderate movements this superfluity must be dissolved and diffused into digestion, by which beauty is reddened. It is absurd for those made “in the image and likeness of God,” as though dishonoring the archetype, to bring in foreign cosmetics, preferring human mischief to divine workmanship. The Instructor bids women come “in decent apparel, adorning themselves with modesty and self-control,” “being subject to their own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, seeing,” he says, “your pure conduct in the word; let yours be not the outward adornment of braiding and wearing of gold or putting on of clothes, but the hidden man of the heart, in the incorruptible ornament of a gentle and quiet
Gen 1:26 (quotation, high confidence) · 1 Tim 2:9 (quotation, high confidence) · 1 Pet 3:1 (quotation, high confidence) · 1 Pet 3:2 (quotation, high confidence) · 1 Pet 3:3 (quotation, high confidence) · 1 Pet 3:4 (quotation, high confidence)
Notes and citation
Summary: Idleness breeds excess and lust, which exercise dissolves; those made in God's image should not dishonor him with cosmetics; wives should adorn themselves with modesty and the hidden beauty of the heart.
- The quotations are Gen 1:26, 1 Tim 2:9, and 1 Pet 3:1–4 (continuing into the next section).
Notes on the original text
- Digital text corrected (breathing and accent missing on the first word): Ατοπον δὲ τοὺς → Ἄτοπον δὲ τοὺς.
Cite (SBL): Clement of Alexandria, Paed. 3.11.66 (Stählin 1:272–273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-66).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.67Stählin 1:273
πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές.« ἡ δὲ αὐτουργία ταῖς γυναιξὶν μάλιστα τὸ γνήσιον ἐπιφέρει κάλλος γυμνάζουσα τὰ σώματα αὐτῶν καὶ σφᾶς αὐτὰς διʼ αὑτῶν κοσμοῦσα, οὐ τὸν ὑπʼ ἄλλων πεπονημένον προσφέρουσα κόσμον, ἄκοσμον καὶ ἀνελεύθερον καὶ ἑταιρικόν, ἀλλὰ τὸν ἑκάστης σώφρονος γυναικὸς διὰ τῶν χειρῶν αὐτῆς, ὁπότε χρῄζοι μάλιστα, ἀσκούμενον καὶ ἐξυφαινόμενον· οὐ γάρ ποτε καθήκει ἐξ ἀγορᾶς ὠνητοῖς, ἀλλὰ τοῖς οἰκουρικοῖς [τοῖς ἰδίοις] ἔργοις κοσμουμένας φαίνεσθαι τὰς κατὰ θεὸν πολιτευομένας. κάλλιστον γὰρ ἔργον γυνὴ οἰκουρὸς αὑτήν τε καὶ τὸν ἄνδρα τοῖς ἰδίοις περιβάλλουσα κοσμήμασι, διʼ ὧν ἀγάλλονται πάντες, οἱ μὲν παῖδες ἐπὶ τῇ μητρί, ὁ δὲ ἀνὴρ ἐπὶ τῇ γυναικί, αὕτη δὲ ἐπὶ τούτοις, πάντες δὲ ἐπὶ τῷ θεῷ. συλλήβδην γοῦν ταμιεῖον ἀρετῆς ἐστιν ἀνδρεία γυνή, ἥτις »σῖτα ὀκνηρὰ οὐκ ἔφαγεν, θεσμοὶ δὲ ἐλεημοσύνης ἐπὶ τῇ γλώσσῃ αὐτῆς«, ἥτις »τὸ στόμα αὐτῆς διήνοιξεν σοφῶς καὶ ἐννόμως, ἧς τὰ τέκνα ἐμακάρισαν ἀνιστάμενα«, ὡς διὰ Σολομῶντος λέγει ὁ ἅγιος λόγος, »ὁ δὲ ἀνὴρ αὐτῆς ἐνεκωμίασεν. γυνὴ γὰρ εὐσεβὴς εὐλογεῖται, φόβον δὲ κυρίου αὐτὴ αἰνείτω.« καὶ πάλιν· »γυνὴ ἀνδρεία στέφανος τῷ ἀνδρὶ αὐτῆς.«
pneumatos, ho estin enōpion tou theou polyteles.« hē de autourgia tais gynaixin malista to gnēsion epipherei kallos gymnazousa ta sōmata autōn kai sphas autas diʼ hautōn kosmousa, ou ton hypʼ allōn peponēmenon prospherousa kosmon, akosmon kai aneleutheron kai hetairikon, alla ton hekastēs sōphronos gynaikos dia tōn cheirōn autēs, hopote chrę̄zoi malista, askoumenon kai exyphainomenon; ou gar pote kathēkei ex agoras ōnētois, alla tois oikourikois [tois idiois] ergois kosmoumenas phainesthai tas kata theon politeuomenas. kalliston gar ergon gynē oikouros hautēn te kai ton andra tois idiois periballousa kosmēmasi, diʼ hōn agallontai pantes, hoi men paides epi tę̄ mētri, ho de anēr epi tę̄ gynaiki, hautē de epi toutois, pantes de epi tǭ theǭ. syllēbdēn goun tamieion aretēs estin andreia gynē, hētis »sita oknēra ouk ephagen, thesmoi de eleēmosynēs epi tę̄ glōssę̄ autēs«, hētis »to stoma autēs diēnoixen sophōs kai ennomōs, hēs ta tekna emakarisan anistamena«, hōs dia Solomōntos legei ho hagios logos, »ho de anēr autēs enekōmiasen. gynē gar eusebēs eulogeitai, phobon de kyriou autē aineitō.« kai palin; »gynē andreia stephanos tǭ andri autēs.«
spirit, which is very precious in the sight of God.” Working with their own hands most of all gives women genuine beauty, exercising their bodies and adorning themselves by their own efforts, not bringing in ornament worked by others, tasteless, unfree, and courtesan-like, but that of each self-controlled woman, practiced and woven by her own hands when she most needs it. For it is never fitting for women who live according to God to appear adorned with things bought in the market, but with their own household work. For the finest work is a housekeeping wife clothing herself and her husband with her own ornaments, in which all rejoice: the children in their mother, the husband in his wife, she in them, and all in God. In short, a valiant woman is a storehouse of virtue, who “did not eat the bread of idleness, and laws of mercy are on her tongue,” who “opened her mouth wisely and lawfully, whose children rose up and called her blessed,” as the holy Word says through Solomon, “and her husband praised her. For a godly woman is blessed; let her praise the fear of the Lord.” And again: “A valiant woman is a crown to her husband.”
1 Pet 3:4 (quotation, high confidence) · Prov 31:27 (quotation, high confidence) · Prov 31:26 (quotation, high confidence) · Prov 31:28 (quotation, high confidence) · Prov 31:30 (quotation, high confidence) · Prov 12:4 (quotation, high confidence)
Notes and citation
Summary: Women's true adornment is their own handiwork and household care, in which husband, children, and God rejoice; the valiant woman of Proverbs is a crown to her husband.
- The quotations are 1 Pet 3:4 (end), Prov 31:27, 26, 28, 30 (LXX), and Prov 12:4.
Cite (SBL): Clement of Alexandria, Paed. 3.11.67 (Stählin 1:273; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-67).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.68Stählin 1:273–274
Ἐπανορθωτέον δὲ ὅτι μάλιστα καὶ τὰ σχήματα καὶ τὰ βλέμματα καὶ τὰ βαδίσματα καὶ τὰς φωνάς. οὐ γὰρ ὥς τινες τὴν ὑπόκρισιν ζηλοῦσαι τῆς κωμῳδίας καὶ τὰς κατεαγυίας τῶν ὀρχηστῶν κινήσεις παραφυλάττουσαι παρὰ τὰς ὁμιλίας σκηνοβατοῦσιν, αὐτοῖς τοῖς κινήμασιν τοῖς ἁβροῖς καὶ τοῖς ὑγροῖς βαδίσμασιν καὶ φωναῖς ταῖς πεπλασμέναις κλαδαρὸν περιβλέπουσαι, δέλεαρ ἡδονῆς ἐξησκημέναι. »μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης, ἣ πρὸς χάριν λαλοῦσα λιπαίνει σὸν φάρυγγα, ὕστερον μέντοι πικρότερον χολῆς εὑρήσεις καὶ ἠκονημένον μᾶλλον ἢ μάχαιραν δίστομον· τῆς γὰρ ἀφροσύνης οἱ πόδες κατάγουσι τοὺς χρωμένους αὐτῇ μετὰ θανάτου εἰς Ἅιδην.« Σαμψὼν γοῦν τὸν γεννάδαν ἡ πόρνη νενίκηκεν, καὶ τὸν ἄνδρα ἔκειρεν αὐτοῦ ἑτέρα γυνή. ἀλλʼ οὐχ οὕτως ἠπάτησεν τὸν Ἰωσὴφ ἄλλη γυνή, νενίκηται δὲ ἡ πόρνη ἡ Αἰγυπτία, καὶ δεσμὰ σωφροσύνη λαμβάνουσα κρείττων ἀναφαίνεται λελυμένης.
Epanorthōteon de hoti malista kai ta schēmata kai ta blemmata kai ta badismata kai tas phōnas. ou gar hōs tines tēn hypokrisin zēlousai tēs kōmǭdias kai tas kateaguias tōn orchēstōn kinēseis paraphylattousai para tas homilias skēnobatousin, autois tois kinēmasin tois habrois kai tois hygrois badismasin kai phōnais tais peplasmenais kladaron periblepousai, delear hēdonēs exēskēmenai. »meli gar apostazei apo cheileōn gynaikos pornēs, hē pros charin lalousa lipainei son pharynga, hysteron mentoi pikroteron cholēs heurēseis kai ēkonēmenon mallon ē machairan distomon; tēs gar aphrosynēs hoi podes katagousi tous chrōmenous autę̄ meta thanatou eis Haidēn.« Sampsōn goun ton gennadan hē pornē nenikēken, kai ton andra ekeiren autou hetera gynē. allʼ ouch houtōs ēpatēsen ton Iōsēph allē gynē, nenikētai de hē pornē hē Aigyptia, kai desma sōphrosynē lambanousa kreittōn anaphainetai lelymenēs.
Postures, looks, walks, and voices must be corrected as much as possible. For some women, emulating the acting of comedy and imitating the broken movements of dancers, behave as on the stage in their conversation, with soft movements, languid walks, and affected voices, casting wanton glances around, trained as bait for pleasure. “For honey drips from the lips of a harlot, who, speaking to please, anoints your throat; but afterward you will find her more bitter than gall and sharper than a two-edged sword; for the feet of folly lead down with death to Hades those who have dealings with her.” The harlot defeated the noble Samson, and another woman shaved the man; but another woman did not so deceive Joseph: the Egyptian harlot was defeated, and self-control, accepting chains, proves stronger than licentiousness set free.
Prov 5:3 (quotation, high confidence) · Prov 5:4 (quotation, high confidence) · Prov 5:5 (quotation, high confidence) · Judg 16:1 (allusion, high confidence) · Judg 16:19 (allusion, high confidence) · Gen 39:12 (allusion, high confidence) · Gen 39:20 (allusion, medium confidence)
Notes and citation
Summary: Women should correct theatrical postures, walks, and voices; Proverbs warns of the harlot's honeyed lips; Samson was defeated by a harlot, but Joseph by his chastity defeated Potiphar's wife.
- The quotation is Prov 5:3–5 (LXX); the allusions are Judg 16:1, 19 (Samson and Delilah) and Gen 39:7–20 (Joseph).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.68 (Stählin 1:273–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-68).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.69Stählin 1:274
ἔχοι δʼ ἂν κἀκεῖνο ἄριστα τὸ εἰρημένον τὸ δʼ ὅλον οὐκ ἐπίσταμαι ἐγὼ ψιθυρίζειν οὐδὲ κατακεκλασμένως πλάγιον ποιήσας τὸν τράχηλον περιπατεῖν, ὥσπερ ἑτέρους ὁρῶ κιναίδους ἐνθάδε πολλοὺς ἐν ἄστει καὶ πεπιττοκοπημένους. αἱ δὲ γυναικεῖοι κινήσεις καὶ θρύψεις καὶ χλιδαὶ κολουστέαι παντελῶς· τὸ γὰρ ἁβροδίαιτον τῆς περὶ τὸν περίπατον κινήσεως καὶ τὸ »σαυλὰ βαίνειν«, ὥς φησιν Ἀνακρέων, κομιδῇ ἑταιρικά, ὥς γέ μοι φαίνεται. ἡ κωμῳδία φησὶν »τὰ ἴχνη τὰ ἑταιρικὰ ὥραν ἀπολείπειν καὶ τρυφήν«. »ἴχνη δὲ πορνικὰ οὐκ ἐρείδεται εἰς ἀλήθειαν· ὁδοὺς γὰρ ζωῆς οὐκ ἐπέρχεται, σφαλεραὶ δὲ αἱ τροχιαὶ αὐτῆς καὶ οὐκ εὔγνωστοι.«
echoi dʼ an kakeino arista to eirēmenon to dʼ holon ouk epistamai egō psithyrizein oude katakeklasmenōs plagion poiēsas ton trachēlon peripatein, hōsper heterous horō kinaidous enthade pollous en astei kai pepittokopēmenous. hai de gynaikeioi kinēseis kai thrypseis kai chlidai kolousteai pantelōs; to gar habrodiaiton tēs peri ton peripaton kinēseōs kai to »saula bainein«, hōs phēsin Anakreōn, komidę̄ hetairika, hōs ge moi phainetai. hē kōmǭdia phēsin »ta ichnē ta hetairika hōran apoleipein kai tryphēn«. »ichnē de pornika ouk ereidetai eis alētheian; hodous gar zōēs ouk eperchetai, sphalerai de hai trochiai autēs kai ouk eugnōstoi.«
That saying would fit very well: “In general I do not know how to whisper, nor to walk with my neck bent sideways affectedly, as I see many other catamites here in the city, and those plucked with pitch.” Womanish movements, affectations, and luxuries must be cut off entirely; for luxuriousness in the movement of walking and “walking mincingly,” as Anacreon says, are quite courtesan-like, it seems to me. Comedy says that “the steps of a courtesan leave behind charm and luxury.” “But the harlot's steps do not rest on truth; for she does not go on the paths of life, and her tracks are slippery and hard to know.”
Prov 5:5 (quotation, high confidence) · Prov 5:6 (quotation, high confidence)
Notes and citation
Summary: Affected, mincing walks are the mark of catamites and courtesans; the harlot's steps do not lead to life.
- The first quotation is from an unknown comic poet; the others are Anacreon (fragment 168), an unknown comedy, and Prov 5:5–6 (LXX).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.69 (Stählin 1:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-69).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.70Stählin 1:274–275
μάλιστα δὲ ὀφθαλμῶν φειστέον, ἐπεὶ τοῖς ποσὶν ἢ τοῖς ὀφθαλμοῖς ἄμεινον ὀλισθεῖν. ὁ γοῦν κύριος συντομώτατα ἰᾶται τὸ πάθος τοῦτο, »εἰ σκανδαλίζει σε ὁ ὀφθαλμός σου, ἔκκοψον αὐτόν« λέγων, ἐκ βάθρων ἀνασπῶν τὴν ἐπιθυμίαν· κλαδαραὶ δὲ ὄψεις καὶ τὸ ἐνιλλώπτειν, ὃ διὰ τῶν ὀφθαλμῶν βλεφαρίζειν ἐστίν, οὐδὲν ἀλλʼ ἢ διὰ τῶν ὀφθαλμῶν μοιχεύειν ἐστὶν ἀκροβολιζομένης τῆς ἐπιθυμίας διʼ αὐτῶν. πρὸ γὰρ τοῦ παντὸς σώματος διαφθείρονται οἱ ὀφθαλμοί. »θεωρῶν δὲ καλὰ ὀφθαλμὸς εὐφραίνει καρδίαν«, τουτέστι καλῶς μαθὼν θεωρεῖν εὐφραίνει, »ἐννεύων δὲ ὀφθαλμὸν μετὰ δόλου συνάγει ἀνδράσι λύπας.« τοιοῦτόν που τὸν θηλυδρίαν Σαρδανάπαλλον, τῶν Ἀσσυρίων τὸν βασιλέα, ἐπὶ κλίνῃ ἀναβάδην ἑζόμενον εἰσάγουσι πορφύραν ξαίνοντα καὶ τὰ λευκὰ τῶν ὀφθαλμῶν ἐπαναβάλλοντα. αἱ ταῦτα ἐπιτηδεύουσαι γυναῖκες ἰδίαις ὄψεσι προαγωγεύουσιν αὑτάς· »λύχνος γὰρ τοῦ σώματός ἐστιν ὁ ὀφθαλμός«, φησὶν ἡ γραφή, διʼ οὗ καταφαίνεται τὰ ἔνδον φωτὶ τῷ φαινομένῳ καταυγαζόμενα.
malista de ophthalmōn pheisteon, epei tois posin ē tois ophthalmois ameinon olisthein. ho goun kyrios syntomōtata iatai to pathos touto, »ei skandalizei se ho ophthalmos sou, ekkopson auton« legōn, ek bathrōn anaspōn tēn epithymian; kladarai de opseis kai to enillōptein, ho dia tōn ophthalmōn blepharizein estin, ouden allʼ ē dia tōn ophthalmōn moicheuein estin akrobolizomenēs tēs epithymias diʼ autōn. pro gar tou pantos sōmatos diaphtheirontai hoi ophthalmoi. »theōrōn de kala ophthalmos euphrainei kardian«, toutesti kalōs mathōn theōrein euphrainei, »enneuōn de ophthalmon meta dolou synagei andrasi lypas.« toiouton pou ton thēlydrian Sardanapallon, tōn Assyriōn ton basilea, epi klinę̄ anabadēn hezomenon eisagousi porphyran xainonta kai ta leuka tōn ophthalmōn epanaballonta. hai tauta epitēdeuousai gynaikes idiais opsesi proagōgeuousin hautas; »lychnos gar tou sōmatos estin ho ophthalmos«, phēsin hē graphē, diʼ hou kataphainetai ta endon phōti tǭ phainomenǭ kataugazomena.
Above all the eyes must be guarded, since it is better to slip with the feet than with the eyes. The Lord heals this passion most briefly, saying, “If your eye makes you stumble, cut it out,” tearing up desire from its foundations. Wanton looks and ogling, which is winking with the eyes, is nothing but committing adultery with the eyes, desire skirmishing through them. For the eyes are corrupted before the whole body. “The eye that beholds good things gladdens the heart,” that is, the one that has learned to look rightly gladdens; “but one who winks with the eye deceitfully gathers griefs for men.” Such, they portray the effeminate Sardanapalus, king of the Assyrians, sitting astride on a couch, carding purple and rolling up the whites of his eyes. Women who practice these things play the procuress for themselves with their own looks; “for the eye is the lamp of the body,” says Scripture, through which what is within is seen lit up by the light that shines.
Matt 5:29 (quotation, high confidence) · Matt 18:9 (quotation, medium confidence) · Matt 5:28 (echo, medium confidence) · Prov 15:30 (quotation, high confidence) · Prov 10:10 (quotation, high confidence) · Matt 6:22 (quotation, high confidence)
Notes and citation
Summary: The eyes must be guarded, for ogling is adultery with the eyes; the Lord says to cut out the offending eye; the eye is the lamp of the body, revealing what is within.
- The saying about slipping with the feet is attributed to Zeno the Stoic (Diogenes Laertius 7.26). The quotations are Matt 5:29 (18:9), Prov 15:30 (LXX), Prov 10:10, and Matt 6:22.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.70 (Stählin 1:274–275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-70).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.71Stählin 1:275
»πορνεία δὲ γυναικὸς ἐν μετεωρισμῷ ὀφθαλμῶν.« »νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία, διʼ ἃ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ«, ὁ μὲν ἀπόστολος βοᾷ, ἡμεῖς δὲ ἀναζωπυροῦμεν τὰ πάθη καὶ οὐκ αἰσχυνόμεθα. αἳ μὲν αὐτῶν »μαστίχην ἐντραγοῦσαι«, περιιοῦσαι, σεσήρασι τοῖς παριοῦσιν, αἳ δὲ τὰς κεφαλάς, ὡς μὴ δακτύλους ἔχουσαι, ταῖς ὑπʼ αὐτῶν φερομέναις περόναις σκαλεύουσαι θρύπτονται, καὶ ταύτας ἢ χελώνης ἢ ἐλέφαντος ἢ τινος ἄλλου ζῴου νεκροῦ πεποιημένας πολυπραγμονοῦσιν· ἄλλαι δὲ καθάπερ ἐξανθήματά τινα ἔχουσαι πρὸς εὐπρέπειαν τῶν ὁρώντων εὐανθέσι περιχρίστοις κοσμούμεναι σπιλοῦσι τὰ πρόσωπα τὰ αὐτῶν. »ἄφρονα« τὴν τοιαύτην καὶ »θρασεῖαν γυναῖκα« διὰ Σολομῶντος λέγει, »ἣ οὐκ ἐπίσταται αἰσχύνην· ἐκάθισεν ἐπὶ θύραις τοῦ ἑαυτῆς οἴκου ἐπὶ δίφρου, ἐμφανῶς προσκαλουμένη τοὺς παριόντας ὁδόν, τοὺς εὐθύνοντας τὰς ἑαυτῶν τροχιάς«, διὰ τοῦ σχήματος αὐτῆς καὶ τοῦ βίου παντὸς δηλονότι λέγουσα, »τίς ἐστιν ὑμῶν ἀφρονέστατος; ἐκκλινάτω πρός με.
»porneia de gynaikos en meteōrismǭ ophthalmōn.« »nekrōsate oun ta melē ta epi tēs gēs, porneian, akatharsian, pathos, epithymian kakēn kai tēn pleonexian, hētis estin eidōlolatreia, diʼ ha erchetai hē orgē tou theou«, ho men apostolos boą, hēmeis de anazōpyroumen ta pathē kai ouk aischynometha. hai men autōn »mastichēn entragousai«, periiousai, sesērasi tois pariousin, hai de tas kephalas, hōs mē daktylous echousai, tais hypʼ autōn pheromenais peronais skaleuousai thryptontai, kai tautas ē chelōnēs ē elephantos ē tinos allou zǭou nekrou pepoiēmenas polypragmonousin; allai de kathaper exanthēmata tina echousai pros euprepeian tōn horōntōn euanthesi perichristois kosmoumenai spilousi ta prosōpa ta autōn. »aphrona« tēn toiautēn kai »thraseian gynaika« dia Solomōntos legei, »hē ouk epistatai aischynēn; ekathisen epi thyrais tou heautēs oikou epi diphrou, emphanōs proskaloumenē tous pariontas hodon, tous euthynontas tas heautōn trochias«, dia tou schēmatos autēs kai tou biou pantos dēlonoti legousa, »tis estin hymōn aphronestatos? ekklinatō pros me.
“A woman's sexual immorality is in the raising of her eyes.” “Put to death, then, the members that are on the earth: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry, because of which the wrath of God comes,” cries the apostle; but we rekindle the passions and are not ashamed. Some of them, “chewing mastic,” go about grinning at passers-by; others, as if they had no fingers, affectedly scratch their heads with the pins they carry, and take trouble over them, made of tortoise shell or ivory or some other dead animal; others, as though they had some eruptions, adorn themselves with brightly colored salves to please those who see them, and spot their own faces. Through Solomon he calls such a woman “foolish” and “bold,” “who does not know shame; she sits at the doors of her house on a seat, openly calling to those who pass by on the road, those who go straight on their ways,” saying plainly by her appearance and her whole life: “Who among you is most foolish? Let him turn aside to me.
Col 3:5 (quotation, high confidence) · Col 3:6 (quotation, high confidence) · Prov 9:13 (quotation, high confidence) · Prov 9:14 (quotation, high confidence) · Prov 9:15 (quotation, high confidence) · Prov 9:16 (quotation, high confidence)
Notes and citation
Summary: Paul commands us to put sexual immorality to death, but some women flaunt themselves with mastic, pins, and painted faces, like the foolish woman in Proverbs who calls to passers-by.
- The quotations are Sir 26:9, Col 3:5–6, a comic phrase (“chewing mastic”), and Prov 9:13–16 (LXX), which continues in the next section.
Extrabiblical texts: Sir 26:9 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.71 (Stählin 1:275; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-71).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.72Stählin 1:275–276
ἐνδεέσι δὲ φρονήσεως παρακελεύεται λέγουσα, ἄρτων κρυφίων ἡδέως ἅψασθε καὶ ὕδατος κλοπῆς γλυκεροῦ«, τὴν ἐπίκλοπον ταύτην Ἀφροδίτην λέγει. ἐντεῦθεν ὠφελημένος ὁ Βοιώτιος Πίνδαρος »γλυκύ τι« φησὶν »κλεπτόμενον μέλημα Κύπριδος«. »ὃ δὲ οὐκ οἶδεν ἄθλιος ὅτι γηγενεῖς παρʼ αὐτῇ ὀλοῦνται, καὶ ἐπὶ πέτευρον Ἅιδου συναντᾷ. ἀλλὰ ἀποπήδησον«, φησίν, »μὴ χρονίσῃς ἐν τῷ τόπῳ« ὁ παιδαγωγός, »μηδὲ ἐπιστήσῃς τὸ σὸν ὄμμα πρὸς αὐτήν. οὕτως γὰρ διαβήσῃ ὕδωρ ἀλλότριον καὶ ὑπερβήσῃ τὸν Ἀχέροντα.« διὰ τοῦτο τάδε λέγει κύριος διὰ Ἡσαΐου· »ἀνθʼ ὧν ἐπορεύθησαν αἱ θυγατέρες Σιὼν ὑψηλῷ τραχήλῳ καὶ ἐν νεύμασιν ὀφθαλμῶν, καὶ τῇ πορείᾳ ἅμα σύρουσαι τοὺς χιτῶνας καὶ τοῖς ποσὶ παίζουσαι, καὶ ταπεινώσει ὁ θεὸς τὰς θυγατέρας Σιὼν καὶ ἀνακαλύψει τὸ σχῆμα αὐτῶν«, τὸ ἄσχημον σχῆμα.
endeesi de phronēseōs parakeleuetai legousa, artōn kryphiōn hēdeōs hapsasthe kai hydatos klopēs glykerou«, tēn epiklopon tautēn Aphroditēn legei. enteuthen ōphelēmenos ho Boiōtios Pindaros »glyky ti« phēsin »kleptomenon melēma Kypridos«. »ho de ouk oiden athlios hoti gēgeneis parʼ autę̄ olountai, kai epi peteuron Haidou synantą. alla apopēdēson«, phēsin, »mē chronisę̄s en tǭ topǭ« ho paidagōgos, »mēde epistēsę̄s to son omma pros autēn. houtōs gar diabēsę̄ hydōr allotrion kai hyperbēsę̄ ton Acheronta.« dia touto tade legei kyrios dia Hēsaïou; »anthʼ hōn eporeuthēsan hai thygateres Siōn hypsēlǭ trachēlǭ kai en neumasin ophthalmōn, kai tę̄ poreią hama syrousai tous chitōnas kai tois posi paizousai, kai tapeinōsei ho theos tas thygateras Siōn kai anakalypsei to schēma autōn«, to aschēmon schēma.
And to those lacking understanding she urges, saying, “Touch hidden bread with pleasure, and sweet stolen water,” meaning this stolen Aphrodite. Benefiting from this, Pindar of Boeotia says, “Something sweet is the stolen care of Cypris.” “But the wretch does not know that the earthborn perish with her and he meets a springboard of Hades. But leap away,” says the Instructor, “do not linger in the place, nor fix your eye on her. For so you will pass through strange water and cross over Acheron.” That is why the Lord says this through Isaiah: “Because the daughters of Zion walked with outstretched necks and with winking eyes, trailing their tunics as they walked and playing with their feet, God will humble the daughters of Zion and uncover their form,” their unseemly form.
Prov 9:16 (quotation, high confidence) · Prov 9:17 (quotation, high confidence) · Prov 9:18 (quotation, high confidence) · Isa 3:16 (quotation, high confidence) · Isa 3:17 (quotation, high confidence)
Notes and citation
Summary: Proverbs warns against the adulteress's stolen waters, which lead to Hades; Isaiah threatens the vain daughters of Zion with humiliation.
- The quotations are Prov 9:16–18 with the Septuagint additions (9:18a–b; “Acheron” is Clement's addition to “strange water”), Pindar, fragment 217, and Isa 3:16–17 (LXX).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.72 (Stählin 1:275–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-72).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.73Stählin 1:276–277
Ἐγὼ μὲν οὐδὲ τὰς θεραπαίνας ἀξιῶ τὰς ἐπʼ ἀριστερᾶς ταῖς γυναιξὶν ἢ τὰς ἑπομένας αὐταῖς αἰσχρολογεῖν ἢ αἰσχροεργεῖν, σωφρονίζεσθαι δὲ αὐτὰς πρὸς τῶν δεσποινῶν· σφόδρα γοῦν ἐπιτιμητικώτατα ὁ κωμικὸς Φιλήμων φησίν· ἐξιὼν γυναικὸς ἐξόπισθʼ ἐλευθέρας βλέπω μόνην θεράπαιναν κατόπιν ἀκολουθεῖν καλὴν ἐκ τοῦ Πλαταιικοῦ τε παρακολουθοῦντά τινα ταύτῃ κατιλλώπτειν. ἀναστρέφει γὰρ ἐπὶ τὴν δέσποιναν ἡ τῆς θεραπαίνης ἀκολασία, ἐπιβάθραν ἐνδιδοῦσα τοῖς πειρῶσι τὰ ἥττονα τοῦ μὴ εὐλαβεῖσθαι τὰ μείζονα, διὰ τοῦ συγγιγνώσκειν τοῖς αἰσχροῖς τὸ μὴ καταγιγνώσκειν ἐμφαινούσης τῆς δεσποίνης. τὸ δὲ μὴ ἐπαγανακτεῖν τοῖς ἀκολασταίνουσιν σαφὲς γίνεται τεκμήριον γνώμης εἰς τὸ ὅμοιον ἐκτρεπομένης. »οἵα γὰρ δέσποινα«, φασὶν οἱ παροιμιαζόμενοι, »τοιάδε χἀ κύων.« Ἀποσκορακιστέον δὲ ἡμῖν καὶ τοῦ περιπάτου τὸ μανιῶδες, τὸ δὲ σεμνὸν καὶ τὸ σχολαῖον ἐκλεκτέον, οὐ τὸ βάδισμα τὸ μελλητικόν, οὐδὲ τὸ ἐν ταῖς ὁδοῖς σαλεύειν καὶ ἐξυπτιάζοντα παραβλέπειν εἰς τοὺς ἀπαντῶντας, εἰ ἀποβλέπουσιν εἰς αὐτόν, καθάπερ ἐπὶ σκηνῆς ἐμπομπεύοντα καὶ δακτυλοδεικτούμενον. οὐδὲ ὑπὸ οἰκετῶν ἀναστρέφεσθαι χρὴ πρὸς τὸ σιμὸν ὠθουμένους, ὥσπερ τοὺς τρυφητικωτέρους ὁρῶμεν, ἐρρωμένους εἶναι δοκοῦντας, ὑπὸ μαλακίας δὲ ψυχικῆς διατεθρυμμένους. ἀνδρὸς δὲ γενναίου σημεῖον οὐδὲν εἶναι δεῖ περιφανὲς ἐν τῷ προσώπῳ μαλακίας, ἀλλʼ οὐδὲ ἐν ἑτέρῳ μέρει τοῦ σώματος.
Egō men oude tas therapainas axiō tas epʼ aristeras tais gynaixin ē tas hepomenas autais aischrologein ē aischroergein, sōphronizesthai de autas pros tōn despoinōn; sphodra goun epitimētikōtata ho kōmikos Philēmōn phēsin; exiōn gynaikos exopisthʼ eleutheras blepō monēn therapainan katopin akolouthein kalēn ek tou Plataiikou te parakolouthounta tina tautę̄ katillōptein. anastrephei gar epi tēn despoinan hē tēs therapainēs akolasia, epibathran endidousa tois peirōsi ta hēttona tou mē eulabeisthai ta meizona, dia tou syngignōskein tois aischrois to mē katagignōskein emphainousēs tēs despoinēs. to de mē epaganaktein tois akolastainousin saphes ginetai tekmērion gnōmēs eis to homoion ektrepomenēs. »hoia gar despoina«, phasin hoi paroimiazomenoi, »toiade cha kyōn.« Aposkorakisteon de hēmin kai tou peripatou to maniōdes, to de semnon kai to scholaion eklekteon, ou to badisma to mellētikon, oude to en tais hodois saleuein kai exyptiazonta parablepein eis tous apantōntas, ei apoblepousin eis auton, kathaper epi skēnēs empompeuonta kai daktylodeiktoumenon. oude hypo oiketōn anastrephesthai chrē pros to simon ōthoumenous, hōsper tous tryphētikōterous horōmen, errōmenous einai dokountas, hypo malakias de psychikēs diatethrymmenous. andros de gennaiou sēmeion ouden einai dei periphanes en tǭ prosōpǭ malakias, allʼ oude en heterǭ merei tou sōmatos.
I do not think it right even for the maidservants who stand at women's left, or who follow them, to use foul speech or do shameful things; they should be taught self-control by their mistresses. The comic poet Philemon says very reprovingly: “Going out, I see behind a free woman a pretty maidservant following alone, and someone from the Plataean quarter following her and ogling her.” For the maidservant's licentiousness reflects on her mistress, giving those who try lesser things a stepping stone to not fearing greater ones, since the mistress, by forgiving shameful things, shows that she does not condemn them. Not being indignant at the licentious is a clear proof of a mind turning toward the same. “As is the mistress,” say the proverb-makers, “so is the dog.” We must also banish frenzied walking, and choose the dignified and leisurely, not the dawdling walk, nor swaying in the streets and throwing the head back to look sidelong at those one meets, to see whether they are looking at one, as though parading on a stage and being pointed at. Nor should one be propelled uphill by servants, as we see the more luxurious, who seem strong but are softened by weakness of soul. There should be no mark of softness in the face of a noble man, nor in any other part of the body.
Notes and citation
Summary: Mistresses should keep their maidservants chaste, for a servant's license reflects on her mistress; walking should be dignified, not showy, and no sign of softness should appear in a man.
- The quotation is Philemon, fragment 124 (Kock); the proverb is “like mistress, like dog.”
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.73 (Stählin 1:276–277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-73).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.74Stählin 1:277
μὴ τοίνυν μηδὲ ἐν κινήσεσιν μηδὲ ἐν σχέσεσιν εὑρεθείη ποθʼ ἡ ἀσχημοσύνη τῆς ἀνανδρίας. οὐδὲ μὴν καθάπερ ὑποζυγίοις τοῖς οἰκέταις χρηστέον τῷ ὑγιαίνοντι. ὡς γάρ τοι ἐκείνοις παραγγέλλεται »παντὶ φόβῳ τοῖς δεσπόταις, οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν, ἀλλὰ καὶ τοῖς σκολιοῖς ὑποτάσσεσθαι«, φησὶν ὁ Πέτρος, οὕτως ἡ ἰσότης καὶ ἡ μακροθυμία καὶ ἡ φιλανθρωπία τοῖς δεσπόταις εὐάρμοστος. »τὸ γὰρ τέλος«, φησί, »πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες« καὶ τὰ ἐπὶ τούτοις, »ἵνα εὐλογίαν κληρονομήσητε.« καλήν τινα καὶ ἀξιέραστον ὑπογράφειν ὁ Κιτιεὺς ἔοικεν Ζήνων εἰκόνα νεανίᾳ καὶ οὕτως αὐτὸν ἀνδριαντουργεῖ· »ἔστω«, φησί, »καθαρὸν τὸ πρόσωπον, ὀφρὺς μὴ καθειμένη, μηδὲ ὄμμα ἀναπεπταμένον μηδὲ διακεκλασμένον, μὴ ὕπτιος ὁ τράχηλος, μηδὲ ἀνιέμενα τὰ τοῦ σώματος μέλη, ἀλλὰ [τὰ] μετέωρα ἐντόνοις ὅμοια, ὀρθόνους πρὸς τὸν λόγον ὀξύτης, καὶ κατοκωχὴ τῶν ὀρθῶς εἰρημένων, καὶ σχηματισμοὶ καὶ κινήσεις μηδὲν ἐνδιδοῦσαι τοῖς ἀκολάστοις ἐλπίδος. αἰδὼς μὲν ἐπανθείτω καὶ ἀρρενωπία· ἀπέστω δὲ καὶ ὁ ἀπὸ τῶν μυροπωλίων καὶ χρυσοχοείων καὶ ἐριοπωλίων ἄλυς καὶ ὁ ἀπὸ τῶν ἄλλων ἐργαστηρίων, ἔνθα ἑταιρικῶς κεκοσμημένοι, ὥσπερ αἱ ἐπὶ τέγους καθεζόμεναι, διημερεύουσι.«
mē toinyn mēde en kinēsesin mēde en schesesin heuretheiē pothʼ hē aschēmosynē tēs anandrias. oude mēn kathaper hypozygiois tois oiketais chrēsteon tǭ hygiainonti. hōs gar toi ekeinois parangelletai »panti phobǭ tois despotais, ou monon tois agathois kai epieikesin, alla kai tois skoliois hypotassesthai«, phēsin ho Petros, houtōs hē isotēs kai hē makrothymia kai hē philanthrōpia tois despotais euarmostos. »to gar telos«, phēsi, »pantes homophrones, sympatheis, philadelphoi, eusplanchnoi, tapeinophrones« kai ta epi toutois, »hina eulogian klēronomēsēte.« kalēn tina kai axieraston hypographein ho Kitieus eoiken Zēnōn eikona neanią kai houtōs auton andriantourgei; »estō«, phēsi, »katharon to prosōpon, ophrys mē katheimenē, mēde omma anapeptamenon mēde diakeklasmenon, mē hyptios ho trachēlos, mēde aniemena ta tou sōmatos melē, alla [ta] meteōra entonois homoia, orthonous pros ton logon oxytēs, kai katokōchē tōn orthōs eirēmenōn, kai schēmatismoi kai kinēseis mēden endidousai tois akolastois elpidos. aidōs men epantheitō kai arrenōpia; apestō de kai ho apo tōn myropōliōn kai chrysochoeiōn kai eriopōliōn alys kai ho apo tōn allōn ergastēriōn, entha hetairikōs kekosmēmenoi, hōsper hai epi tegous kathezomenai, diēmereuousi.«
Let the unseemliness of unmanliness never be found in our movements or postures. Nor should a healthy man use his servants like beasts of burden. As they are commanded “to be subject with all fear to their masters, not only to the good and gentle but also to the crooked,” says Peter, so equity, patience, and kindness befit masters. “Finally,” he says, “be all of one mind, sympathetic, loving the brethren, compassionate, humble-minded,” and so on, “that you may inherit a blessing.” Zeno of Citium seems to sketch a fine and lovable image of a young man, and sculpts him thus: “Let his face be clean, his brow not lowered, his eye neither wide open nor languishing, his neck not thrown back, the limbs of his body not relaxed but held high like taut strings; let there be an alertness of mind toward reason, a holding fast to what is rightly said, and postures and movements that give the licentious no hope. Let modesty and manliness bloom; and away with the lounging around the perfume shops, goldsmiths, wool shops, and other workshops, where men spend the whole day adorned like courtesans, like women sitting on the roofs.”
1 Pet 2:18 (quotation, high confidence) · 1 Pet 3:8 (quotation, high confidence) · 1 Pet 3:9 (quotation, high confidence) · Eph 6:9 (echo, medium confidence)
Notes and citation
Summary: Masters should treat servants with fairness and kindness, as Peter teaches; Zeno's portrait of the modest, manly young man is a good model.
- The quotations are 1 Pet 2:18, 1 Pet 3:8–9, and Zeno of Citium (fragment 246, von Arnim).
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.74 (Stählin 1:277; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-74).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.75Stählin 1:277–278
Μὴ τοίνυν μηδὲ οἱ ἄνδρες ἐπὶ τῶν κουρείων καὶ καπηλείων διατρίβοντες ἀδολεσχούντων στωμυλευόμενοι, καὶ τὰς παριούσας θηρώμενοι γυναῖκας παυσάσθων ποτέ· πολλοὺς δὲ καὶ βλασφημοῦντες εἰς γέλωτα οὐ παύονται. κωλυτέα γε μὴν ἔτι καὶ ἡ διὰ τῶν κύβων παιδιά, πρὸς δὲ καὶ ἡ διὰ τῶν ἀστραγάλων μελέτη πλεονεξίας, ἣν μεταχειρίζεσθαι φιλοῦσι. τοιαῦτά τινα τῆς τρυφῆς τὸ ἀταμίευτον αὐτοῖς κακοσχολοῦσιν ἐξευρίσκει· αἰτία γὰρ ἡ ἀργία· ματαίων δέ τις ἐρᾷ τῶν ἐκτὸς τῆς ἀληθείας ὄντων· οὐ γὰρ ἔστι καὶ ἄλλως θυμηδίαν ἄνευ βλάβης κτήσασθαι· τῆς δὲ ἑκάστου τῶν ἀνθρώπων διανοίας μίμησίς ἐστιν ἡ τοῦ βίου προαίρεσις. ἀλλʼ, ὡς ἔοικεν, μόναι αἱ μετὰ τῶν ἀγαθῶν ἀνδρῶν συναναστροφαὶ ὠφελοῦσιν. ἔμπαλιν γοῦν τὴν μετὰ τῶν φαύλων συνδιαίτησιν ἀνθρώπων ὑώδη γνωρίζων ὁ πάνσοφος διὰ Μωυσέως παιδαγωγὸς χοιρείων ἀπηγόρευσεν μεταλαμβάνειν τῷ λαῷ τῷ πρεσβυτέρῳ, ἐμφαίνων μὴ δεῖν τοὺς θεὸν ἐπιβοωμένους ἀκαθάρτοις ἀναμίγνυσθαι ἀνθρώποις, οἳ δίκην ὑῶν ἡδοναῖς σωματικαῖς καὶ δεισαλέαις τροφαῖς καὶ γαργαλισμοῖς ἀσελγέσι κνηστιῶντες πρὸς ἀφροδίτην κακόχαρτον ἡδονὴν χαίρουσιν.
Mē toinyn mēde hoi andres epi tōn koureiōn kai kapēleiōn diatribontes adoleschountōn stōmyleuomenoi, kai tas pariousas thērōmenoi gynaikas pausasthōn pote; pollous de kai blasphēmountes eis gelōta ou pauontai. kōlytea ge mēn eti kai hē dia tōn kybōn paidia, pros de kai hē dia tōn astragalōn meletē pleonexias, hēn metacheirizesthai philousi. toiauta tina tēs tryphēs to atamieuton autois kakoscholousin exeuriskei; aitia gar hē argia; mataiōn de tis erą tōn ektos tēs alētheias ontōn; ou gar esti kai allōs thymēdian aneu blabēs ktēsasthai; tēs de hekastou tōn anthrōpōn dianoias mimēsis estin hē tou biou proairesis. allʼ, hōs eoiken, monai hai meta tōn agathōn andrōn synanastrophai ōphelousin. empalin goun tēn meta tōn phaulōn syndiaitēsin anthrōpōn hyōdē gnōrizōn ho pansophos dia Mōyseōs paidagōgos choireiōn apēgoreusen metalambanein tǭ laǭ tǭ presbyterǭ, emphainōn mē dein tous theon epiboōmenous akathartois anamignysthai anthrōpois, hoi dikēn hyōn hēdonais sōmatikais kai deisaleais trophais kai gargalismois aselgesi knēstiōntes pros aphroditēn kakocharton hēdonēn chairousin.
Nor should men spend time in barbershops and taverns, babbling and chattering, and hunting the women who pass by; let them stop at last. Many do not stop slandering people to raise a laugh. Dice-playing must be forbidden too, and knucklebones, the practice of greed, which they love to pursue. The unrestrained extravagance of luxury invents such things for those who are idle; for idleness is the cause, and one loves vanities that are outside the truth; for it is not possible to gain cheer otherwise without harm, and each person's choice of life is an imitation of his mind. It seems that only the company of good men benefits. On the other hand, the all-wise Instructor, through Moses, recognizing that living with worthless people is swinish, forbade the people of old to eat pork, showing that those who call on God should not mix with unclean people, who, like pigs, itching for bodily pleasures, filthy food, and lewd titillation, rejoice in the evil-delighting pleasure of sexual love.
Lev 11:7 (allusion, high confidence) · Deut 14:8 (allusion, medium confidence)
Notes and citation
Summary: Men should not idle in barbershops and taverns or gamble; only good company benefits, as the prohibition of pork symbolically teaches avoidance of swinish people.
- The allusion is Lev 11:7 (Deut 14:8), read allegorically as in Barnabas 10.3.
Notes on the original text
- Digital text corrected (accent: grave on πρὸς; misspelling in the digital text): Μὴ τοίνουν μηδὲ → Μὴ τοίνυν μηδὲ; πρός δὲ καὶ ἡ διὰ → πρὸς δὲ καὶ ἡ διὰ.
Extrabiblical texts: Barn. 10.3 (Epistle of Barnabas; echo)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.75 (Stählin 1:277–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-75).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.76Stählin 1:278
ἀλλʼ οὐδʼ »ἴκτινα ἢ ὠκύπτερον μαστοφαγῆ ἢ αἰετὸν« φαγεῖν φησιν, οὐκ ἐγγιεῖς, λέγων, τοῖς διʼ ἁρπαγῆς τὸν βίον ποριζομένοις· καὶ τὰ ἄλλα δὲ ὁμοίως ἀλληγορεῖται. τίσιν οὖν οἰκειωτέον; τοῖς δικαίοις, πάλιν ἀλληγορῶν φησιν. πᾶν γὰρ »διχηλοῦν καὶ μαρυκώμενον« καθαρόν ἐστιν, ὅτι τὸ διχηλοῦν δικαιοσύνην ἐμφαίνει τὴν ἰσοστάσιον μηρυκάζουσαν τὴν οἰκείαν δικαιοσύνης τροφήν, τὸν λόγον ἔκτοσθεν μὲν εἰσιόντα κατὰ ταὐτὰ τῇ τροφῇ διὰ κατηχήσεως, ἔνδοθεν δὲ ἀναπεμπόμενον ὥσπερ ἐκ κοιλίας τῆς διανοίας εἰς ἀνάμνησιν λογικήν. μηρυκάζει δὲ ὁ δίκαιος τὴν πνευματικὴν τροφὴν ἀνὰ στόμα ἔχων τὸν λόγον, καὶ διχηλεῖ ἡ δικαιοσύνη εἰκότως, κἀνταῦθα ἁγιάζουσα καὶ εἰς τὸν μέλλοντα παραπέμπουσα αἰῶνα. Οὐκοῦν οὐδὲ ἐπὶ τὰς θέας ὁ παιδαγωγὸς ἄξει ἡμᾶς, οὐδὲ ἀπεικότως τὰ στάδια καὶ τὰ θέατρα »καθέδραν λοιμῶν« προσείποι τις ἄν· »βουλὴ« γὰρ κἀνταῦθα πονηρὰ καθάπερ καὶ ἐπὶ τῷ δικαίῳ, διὸ καταρᾶται ὁ ἐπʼ αὐτῷ σύλλογος. πεπλήθασι γοῦν πολλῆς ἀταξίας καὶ παρανομίας αἱ συναγωγαὶ αὗται, καὶ αἱ προφάσεις τῆς συνηλύσεως ἀκοσμίας ἐστὶν αἰτία ἀναμὶξ ἀνδρῶν καὶ γυναικῶν συνιόντων ἐπὶ τὴν ἀλλήλων θέαν. ἐνταῦθα ἤδη περπερεύεται τὸ συνέδριον.
allʼ oudʼ »iktina ē ōkypteron mastophagē ē aieton« phagein phēsin, ouk engieis, legōn, tois diʼ harpagēs ton bion porizomenois; kai ta alla de homoiōs allēgoreitai. tisin oun oikeiōteon? tois dikaiois, palin allēgorōn phēsin. pan gar »dichēloun kai marykōmenon« katharon estin, hoti to dichēloun dikaiosynēn emphainei tēn isostasion mērykazousan tēn oikeian dikaiosynēs trophēn, ton logon ektosthen men eisionta kata tauta tę̄ trophę̄ dia katēchēseōs, endothen de anapempomenon hōsper ek koilias tēs dianoias eis anamnēsin logikēn. mērykazei de ho dikaios tēn pneumatikēn trophēn ana stoma echōn ton logon, kai dichēlei hē dikaiosynē eikotōs, kantautha hagiazousa kai eis ton mellonta parapempousa aiōna. Oukoun oude epi tas theas ho paidagōgos axei hēmas, oude apeikotōs ta stadia kai ta theatra »kathedran loimōn« proseipoi tis an; »boulē« gar kantautha ponēra kathaper kai epi tǭ dikaiǭ, dio kataratai ho epʼ autǭ syllogos. peplēthasi goun pollēs ataxias kai paranomias hai synagōgai hautai, kai hai prophaseis tēs synēlyseōs akosmias estin aitia anamix andrōn kai gynaikōn syniontōn epi tēn allēlōn thean. entautha ēdē perpereuetai to synedrion.
Nor, he says, shall you eat “the kite, or the swift-winged bird, or the eagle,” saying, You shall not come near those who get their living by plunder; and the rest is allegorized in the same way. With whom, then, should we associate? With the righteous, he says, again allegorizing. For everything that “parts the hoof and chews the cud” is clean, because parting the hoof signifies righteousness, which is evenly balanced and chews the cud of its own food of righteousness: the Word, which enters from outside like food through catechesis, but is brought back up from within, as from the stomach of the mind, into rational recollection. The righteous man chews the cud of spiritual food, having the Word in his mouth; and righteousness fittingly parts the hoof, sanctifying here and escorting us on to the age to come. So the Instructor will not lead us to the shows either; and one might not unfittingly call the stadiums and theaters “the seat of pestilences”; for there is evil “counsel” there too, as there was against the Righteous One, which is why the assembly against him is cursed. At any rate these gatherings are full of great disorder and lawlessness, and the pretexts for meeting are a cause of indecency, men and women coming together promiscuously to look at one another. There the assembly already shows off its vanity.
Lev 11:13 (allusion, high confidence) · Lev 11:14 (allusion, medium confidence) · Deut 14:12 (allusion, medium confidence) · Lev 11:3 (quotation, high confidence) · Deut 14:6 (allusion, medium confidence) · Ps 1:1 (quotation, high confidence) · Matt 27:1 (echo, low confidence)
Notes and citation
Summary: The food laws allegorically teach us to avoid plunderers and keep company with the righteous, who ruminate on the Word; Christians should not attend the games and theaters, which are full of disorder and lust.
- The allusions are Lev 11:3, 13–14 and Deut 14:6, 12, read allegorically as in Barnabas 10. “The seat of pestilences” and “counsel” are from Ps 1:1 (LXX); “the Righteous One” is Christ, against whom counsel was taken (Matt 27:1).
Extrabiblical texts: Barn. 10.4 (Epistle of Barnabas; echo); Barn. 10.11 (Epistle of Barnabas; echo)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.76 (Stählin 1:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-76).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.77Stählin 1:278–279
λιχνευούσης γὰρ τῆς ὄψεως χλιαίνονται αἱ ὀρέξεις, καὶ ἰταμώτερον βλέπειν οἱ ὀφθαλμοὶ πρὸς τοὺς πλησίον ἐθιζόμενοι τῷ ἔχειν σχολὴν ἐφειμένην ἐκφλέγουσι τὰς ἐρωτικὰς ἐπιθυμίας. ἀπειρήσθων οὖν καὶ αἱ θέαι καὶ τὰ ἀκροάματα βωμολοχίας καὶ σπερμολογίας πολλῆς γέμοντα. τί μὲν γὰρ οὐκ ἐπιδείκνυνται αἰσχρὸν ἔργον ἐν θεάτροις; τί δʼ οὐ προφέρονται ῥῆμα ἀναίσχυντον οἱ γελωτοποιοί; οἱ δὲ ἀπολαύσαντες τῆς ἐν αὐτοῖς κακίας ἐναργεῖς οἴκοι ἀπομάσσονται τὰς εἰκόνας, ἔμπαλιν δὲ οἱ πρὸς ταῦτα ἀκήλητοι καὶ ἀπαθεῖς οὐκ ἂν περὶ τὰς ῥᾳθύμους ἡδονὰς σφαλεῖέν ποτε. εἰ γὰρ καὶ ἐν παιδιᾶς μέρει παραλαμβάνεσθαι φήσουσι τὰς θέας εἰς θυμηδίαν, οὐ σωφρονεῖν φήσαιμʼ ἂν τὰς πόλεις, αἷς καὶ τὸ παίζειν σπουδάζεται. οὐκέτι γὰρ παιδιαὶ αἱ φιλοδοξίαι ἀνηλεεῖς εἰς τοσοῦτον θανατῶσαι, ἀλλʼ οὐδὲ αἱ κενοσπουδίαι καὶ αἱ ἀλόγιστοι φιλοτιμίαι, πρὸς δὲ καὶ αἱ μάταιοι καταναλώσεις τῆς οὐσίας, οὐδὲ μὴν αἱ ἐπὶ τούτοις στάσεις ἔτι παιδιαί.
lichneuousēs gar tēs opseōs chliainontai hai orexeis, kai itamōteron blepein hoi ophthalmoi pros tous plēsion ethizomenoi tǭ echein scholēn epheimenēn ekphlegousi tas erōtikas epithymias. apeirēsthōn oun kai hai theai kai ta akroamata bōmolochias kai spermologias pollēs gemonta. ti men gar ouk epideiknyntai aischron ergon en theatrois? ti dʼ ou propherontai rhēma anaischynton hoi gelōtopoioi? hoi de apolausantes tēs en autois kakias enargeis oikoi apomassontai tas eikonas, empalin de hoi pros tauta akēlētoi kai apatheis ouk an peri tas rhąthymous hēdonas sphaleien pote. ei gar kai en paidias merei paralambanesthai phēsousi tas theas eis thymēdian, ou sōphronein phēsaimʼ an tas poleis, hais kai to paizein spoudazetai. ouketi gar paidiai hai philodoxiai anēleeis eis tosouton thanatōsai, allʼ oude hai kenospoudiai kai hai alogistoi philotimiai, pros de kai hai mataioi katanalōseis tēs ousias, oude mēn hai epi toutois staseis eti paidiai.
For when the sight is greedy, the appetites grow warm, and the eyes, accustomed to look more boldly at their neighbors because they have leisure allowed them, inflame the erotic desires. Let the shows be forbidden, then, and the entertainments full of buffoonery and much idle babble. For what shameful deed is not displayed in the theaters? What shameless word do the clowns not bring out? Those who have enjoyed the vice in them carry home its vivid images, while those who are unmoved and unaffected by these things would never fall into lazy pleasures. For even if they say that the shows are taken up as a kind of play, for amusement, I would say that cities in which even play is pursued in earnest are not sensible. For contests for glory that kill so many without pity are no longer play; nor are vain zeal and senseless ambition, and besides them the futile squandering of wealth, nor indeed the riots that arise over them, still play.
Notes and citation
Summary: The shows inflame lust and fill the mind with shameful images; spectacles that kill without pity, waste wealth, and provoke riots are not harmless play.
- “Contests for glory that kill” refers to gladiatorial games.
Notes on the original text
- Digital text corrected (words run together in the digital text): οὐ σωφρονεῖνφήσαιμʼ ἂν → οὐ σωφρονεῖν φήσαιμʼ ἂν.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.77 (Stählin 1:278–279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-77).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.78Stählin 1:279
τὸ δὲ ῥᾳθυμεῖν οὐδέποτε ὠνητέον κενοσπουδίᾳ. οὐ γὰρ πρὸ τοῦ βελτίονος ἕλοιτο ἄν ποτε ὁ νοῦν ἔχων τὸ ἥδιον. ἀλλʼ οὐ πάντες, φησί, φιλοσοφοῦμεν. μή τι οὖν οὐδὲ πάντες τὴν ζωὴν μετερχόμεθα; τί σὺ λέγεις; πῶς οὖν πεπίστευκας; πῶς δὲ ἔτι ἀγαπᾷς τὸν θεὸν καὶ τὸν πλησίον σου μὴ φιλοσοφῶν; πῶς δὲ σεαυτὸν ἀγαπᾷς, εἰ μὴ φιλοζωεῖς; γράμματα, φησίν, οὐκ ἔμαθον. ἀλλʼ εἰ μὴ τὸ ἀναγιγνώσκειν ἔμαθες, τὸ ἀκούειν ἀναπολόγητον, ὅτι μὴ διδακτόν· πίστις δὲ οὐ σοφῶν τῶν κατὰ κόσμον, ἀλλὰ τῶν κατὰ θεόν ἐστιν τὸ κτῆμα· ἣ δὲ καὶ ἄνευ γραμμάτων ἐκπαιδεύεται, καὶ τὸ σύγγραμμα αὐτῆς τὸ ἰδιωτικὸν ἅμα καὶ θεῖον ἀγάπη κέκληται, σύνταγμα πνευματικόν. ἐξὸν δὲ ἀκροᾶσθαι μὲν σοφίας θεϊκῆς, ἀλλὰ καὶ πολιτεύσασθαι ἐξόν, ἀλλὰ καὶ τὰ ἐν κόσμῳ κοσμίως κατὰ θεὸν ἀγαγεῖν οὐ κεκώλυται.
to de rhąthymein oudepote ōnēteon kenospoudią. ou gar pro tou beltionos heloito an pote ho noun echōn to hēdion. allʼ ou pantes, phēsi, philosophoumen. mē ti oun oude pantes tēn zōēn meterchometha? ti sy legeis? pōs oun pepisteukas? pōs de eti agapąs ton theon kai ton plēsion sou mē philosophōn? pōs de seauton agapąs, ei mē philozōeis? grammata, phēsin, ouk emathon. allʼ ei mē to anagignōskein emathes, to akouein anapologēton, hoti mē didakton; pistis de ou sophōn tōn kata kosmon, alla tōn kata theon estin to ktēma; hē de kai aneu grammatōn ekpaideuetai, kai to syngramma autēs to idiōtikon hama kai theion agapē keklētai, syntagma pneumatikon. exon de akroasthai men sophias theïkēs, alla kai politeusasthai exon, alla kai ta en kosmǭ kosmiōs kata theon agagein ou kekōlytai.
Idleness must never be bought with vain zeal; for no one with sense would ever choose the more pleasant before the better. “But we are not all philosophers,” someone says. Do we not all, then, pursue life? What are you saying? How then have you believed? How do you still love God and your neighbor, if you do not practice philosophy? How do you love yourself, if you do not love life? “I have not learned letters,” he says. But if you did not learn to read, hearing has no excuse, since it need not be taught. Faith is the possession not of the wise according to the world but of those according to God; and it is instructed even without letters, and its book, at once untutored and divine, is called love, a spiritual composition. It is possible to listen to divine wisdom, and it is possible also to live by it; nor is one prevented from conducting the things of the world in a seemly way, according to God.
Matt 22:37 (echo, medium confidence) · Matt 22:39 (echo, medium confidence) · 1 Cor 1:20 (echo, low confidence)
Notes and citation
Summary: Every believer must pursue the true philosophy of loving God and neighbor; even the unlettered can hear, for faith's book is love, and one can live in the world in a godly way.
- “Philosophy” for Clement means the Christian life of wisdom; the play on κόσμος (“world”) and κοσμίως (“in a seemly way”) is in the Greek. The echoes are Matt 22:37–39 and 1 Cor 1:20.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.78 (Stählin 1:279; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-78).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.79Stählin 1:279–280
Καὶ ὁ πωλῶν τι ἢ ὠνούμενος μή ποτε εἴπῃ δύο τιμάς, ὧν ἂν ἢ ὠνῆται ἢ πιπράσκῃ, ἁπλῆν δὲ εἰπὼν καὶ ἀληθεύειν μελετῶν, ἂν μὴ τυγχάνῃ ταύτης, τυγχάνων τῆς ἀληθείας πλουτεῖ τῇ διαθέσει τῇ ὀρθῇ. ἔπαινος δὲ ὅρκος τε περὶ παντὸς τοῦ πωλουμένου ἀπέστω, ἀπέστω δὲ καὶ ἐπὶ τῶν ἄλλων ὁ ὅρκος. καὶ ταύτῃ φιλοσοφούντων οἱ ἀγοραῖοι καὶ οἱ κάπηλοι· »οὐ γὰρ λήψῃ τὸ ὄνομα κυρίου ἐπὶ ματαίῳ, οὐ γὰρ μὴ καθαρίσῃ κύριος τὸν λαμβάνοντα τὸ ὄνομα αὐτοῦ ἐπὶ ματαίῳ.« τοὺς δὲ παρὰ ταῦτα πράττοντας, τοὺς φιλαργύρους, τοὺς ψεύστας, τοὺς ὑποκριτάς, τοὺς καπηλεύοντας τὴν ἀλήθειαν, τῆς πατρῴας ἐξέβαλεν αὐλῆς ὁ κύριος, μὴ βουλόμενος ἀδίκου ἐμπορίας ἢ λόγων ἢ τῶν ἐξ ὕλης κτημάτων οἶκον εἶναι τὸν οἶκον τοῦ θεοῦ τὸν ἅγιον. Ἐπὶ δὲ τὴν ἐκκλησίαν ἀκτέον τὴν γυναῖκα καὶ τὸν ἄνδρα ἐστολισμένους κοσμίως, ἀπλάστῳ βαδίσματι, ἐχεμυθίαν ἀσπαζομένους, »ἀγάπην ἀνυπόκριτον« κεκτημένους, ἁγνοὺς τὰ σώματα, ἁγνοὺς τὰς καρδίας, ἐπιτηδείους προσεύξασθαι τῷ θεῷ. πλεῖον τοῦτο ἐχέτω ἡ γυνή· κεκαλύφθω τὰ πάντα, πλὴν εἰ μὴ οἴκοι τύχοι· σεμνὸν γὰρ τὸ σχῆμα καὶ ἀκατάσκοπον· καὶ οὔποτε αὐτὴ σφαλήσεται πρὸ τῶν ὀμμάτων τὴν αἰδῶ καὶ τὴν ἀμπεχόνην θεμένη οὐδὲ ἄλλον εἰς ὄλισθον ἁμαρτίας ἐκκαλέσεται τὸ πρόσωπον ἀπογυμνουμένη. τοῦτο γὰρ ὁ λόγος βούλεται, ἐπεὶ πρέπον αὐτῇ ἐγκεκαλυμμένῃ προσεύχεσθαι.
Kai ho pōlōn ti ē ōnoumenos mē pote eipę̄ dyo timas, hōn an ē ōnētai ē pipraskę̄, haplēn de eipōn kai alētheuein meletōn, an mē tynchanę̄ tautēs, tynchanōn tēs alētheias ploutei tę̄ diathesei tę̄ orthę̄. epainos de horkos te peri pantos tou pōloumenou apestō, apestō de kai epi tōn allōn ho horkos. kai tautę̄ philosophountōn hoi agoraioi kai hoi kapēloi; »ou gar lēpsę̄ to onoma kyriou epi mataiǭ, ou gar mē katharisę̄ kyrios ton lambanonta to onoma autou epi mataiǭ.« tous de para tauta prattontas, tous philargyrous, tous pseustas, tous hypokritas, tous kapēleuontas tēn alētheian, tēs patrǭas exebalen aulēs ho kyrios, mē boulomenos adikou emporias ē logōn ē tōn ex hylēs ktēmatōn oikon einai ton oikon tou theou ton hagion. Epi de tēn ekklēsian akteon tēn gynaika kai ton andra estolismenous kosmiōs, aplastǭ badismati, echemythian aspazomenous, »agapēn anypokriton« kektēmenous, hagnous ta sōmata, hagnous tas kardias, epitēdeious proseuxasthai tǭ theǭ. pleion touto echetō hē gynē; kekalyphthō ta panta, plēn ei mē oikoi tychoi; semnon gar to schēma kai akataskopon; kai oupote autē sphalēsetai pro tōn ommatōn tēn aidō kai tēn ampechonēn themenē oude allon eis olisthon hamartias ekkalesetai to prosōpon apogymnoumenē. touto gar ho logos bouletai, epei prepon autę̄ enkekalymmenę̄ proseuchesthai.
Whoever sells or buys anything should never name two prices for what he buys or sells, but should name one and study to speak the truth; if he does not get that price, by getting the truth he is rich in right disposition. Let praise and oaths be absent concerning everything sold, and let the oath be absent in other matters too. Let the market people and tradesmen practice philosophy in this way: “For you shall not take the name of the Lord in vain; for the Lord will not hold guiltless the one who takes his name in vain.” Those who act contrary to this, the lovers of money, the liars, the hypocrites, those who peddle the truth, the Lord cast out of his Father's court, not wishing the holy house of God to be a house of unjust trade, whether in words or in material goods. Woman and man are to go to church decently dressed, with natural walk, embracing silence, possessing “love unfeigned,” pure in body, pure in heart, fit to pray to God. Let the woman observe this further: let her be entirely covered, unless she happens to be at home; for that style of dress is grave and protects from being stared at. And she will never fall, who puts modesty and her shawl before her eyes, nor will she invite another to fall into sin by uncovering her face. For this is what the Word wishes, since it is fitting for her to pray veiled.
Exod 20:7 (quotation, high confidence) · Matt 5:34 (echo, medium confidence) · John 2:16 (allusion, high confidence) · Matt 21:12 (allusion, medium confidence) · Rom 12:9 (quotation, high confidence) · 1 Cor 11:5 (allusion, high confidence) · 1 Cor 11:6 (allusion, medium confidence)
Notes and citation
Summary: Buyers and sellers should name one honest price without oaths; Christ drove the dishonest from the temple; men and women should come to church modestly, and women should be veiled at prayer.
- The quotations are Exod 20:7 and Rom 12:9 (2 Cor 6:6); the allusions are Matt 5:34–37 (oaths), John 2:14–16 (the cleansing of the temple), and 1 Cor 11:5–6 (praying veiled).
Cite (SBL): Clement of Alexandria, Paed. 3.11.79 (Stählin 1:279–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-79).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.80Stählin 1:280
τὴν δὲ Αἰνεία γυναῖκά φασι διʼ ὑπερβολὴν σεμνότητος μηδὲ τῆς Τροίας ἁλισκομένης περιδεᾶ γενομένην ἀποκαλύψασθαι, ἀλλὰ καίτοι φεύγουσαν ἐκ τῆς ἐκπυρώσεως μεῖναι συγκεκαλυμμένην. τοιούτους δὲ ἐχρῆν παρʼ ὅλον τὸν βίον φαίνεσθαι καὶ διαπλάττεσθαι τοὺς Χριστῷ τελουμένους οἵους σφᾶς ἐν ἐκκλησίαις ἐπὶ τὸ σεμνότερον σχηματίζουσιν, καὶ εἶναι, μὴ δοκεῖν εἶναι, τοιούτους, οὕτως πραεῖς, οὕτως εὐλαβεῖς, ἀγαπητικοὺς οὕτως· νυνὶ δὲ οὐκ οἶδʼ ὅπως συμμεταβάλλονται τοῖς τόποις καὶ τὰ σχήματα καὶ τοὺς τρόπους, καθάπερ καὶ τοὺς πολύποδας ταῖς πέτραις φασὶν ἐξομοιουμένους, αἷς ἂν προσομιλῶσιν, τοιούτους φαίνεσθαι καὶ τὴν χροιάν. τὸ γοῦν τῆς συναγωγῆς ἔνθεον μετὰ τὴν ἐνθένδε ἀπαλλαγὴν ἀποθέμενοι τοῖς πολλοῖς ἐξομοιοῦνται, μεθʼ ὧν καὶ διαιτῶνται· μᾶλλον δὲ ἐλέγχονται, τὴν ἐπίπλαστον ἀποθέμενοι τῆς σεμνότητος ὑπόκρισιν, οἷοι ὄντες ἐλελήθεσαν· καὶ τὸν περὶ θεοῦ λόγον σεβασάμενοι καταλελοίπασιν ἔνδον οὗ ἤκουσαν, ἔξωθεν δὲ ἄρα μετὰ τῶν ἀθέων ἀλύουσι, κρουμάτων καὶ τερετισμάτων ἐρωτικῶν αὐλῳδίας τε καὶ κρότου καὶ μέθης καὶ παντὸς ἀναπιμπλάμενοι συρφετοῦ· τοῦτο δὴ ᾄδοντες καὶ ἀντᾴδοντες αὐτοὶ οἱ πρόσθεν ἐξυμνοῦντες ἀθανασίαν, ἐπὶ τέλει τὴν ἐξωλεστάτην κακοὶ κακῶς ψάλλοντες παλινῳδίαν·
tēn de Aineia gynaika phasi diʼ hyperbolēn semnotētos mēde tēs Troias haliskomenēs peridea genomenēn apokalypsasthai, alla kaitoi pheugousan ek tēs ekpyrōseōs meinai synkekalymmenēn. toioutous de echrēn parʼ holon ton bion phainesthai kai diaplattesthai tous Christǭ teloumenous hoious sphas en ekklēsiais epi to semnoteron schēmatizousin, kai einai, mē dokein einai, toioutous, houtōs praeis, houtōs eulabeis, agapētikous houtōs; nyni de ouk oidʼ hopōs symmetaballontai tois topois kai ta schēmata kai tous tropous, kathaper kai tous polypodas tais petrais phasin exomoioumenous, hais an prosomilōsin, toioutous phainesthai kai tēn chroian. to goun tēs synagōgēs entheon meta tēn enthende apallagēn apothemenoi tois pollois exomoiountai, methʼ hōn kai diaitōntai; mallon de elenchontai, tēn epiplaston apothemenoi tēs semnotētos hypokrisin, hoioi ontes elelēthesan; kai ton peri theou logon sebasamenoi kataleloipasin endon hou ēkousan, exōthen de ara meta tōn atheōn alyousi, kroumatōn kai teretismatōn erōtikōn aulǭdias te kai krotou kai methēs kai pantos anapimplamenoi syrphetou; touto dē ądontes kai antądontes autoi hoi prosthen exymnountes athanasian, epi telei tēn exōlestatēn kakoi kakōs psallontes palinǭdian;
They say that the wife of Aeneas, through excess of modesty, did not uncover herself even when Troy was being taken, though terrified, but, fleeing from the burning, remained veiled. Those who are being initiated into Christ ought to appear and to shape themselves throughout their whole life such as they present themselves in the churches, in the more dignified manner; and to be, not to seem to be, such: so gentle, so reverent, so loving. But now, I do not know how, they change their fashions and manners with the places, just as they say polyps, becoming like the rocks they cling to, take on their color too. At any rate, laying aside the inspiration of the assembly after leaving it, they become like the many with whom they live; or rather, laying aside the feigned pretense of dignity, they are exposed as what they secretly were. Having revered the word about God, they have left behind inside what they heard, and outside they wander about with the godless, filling themselves with the strumming and trilling of love songs, flute-playing, clapping, drunkenness, and every kind of rubbish. They sing and answer in song, these very people who earlier were hymning immortality, and at the end, wicked men wickedly singing the most ruinous recantation:
Notes and citation
Summary: Christians should be at all times what they appear in church; instead many change like the octopus, returning from worship to love songs, drinking, and revelry.
- The story of Aeneas's wife Creusa veiled during the fall of Troy is not in Virgil and comes from another tradition. “Initiated into Christ” uses the language of the mysteries for baptism. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (accent: grave on ἂν): αἷς ἄν προσομιλῶσιν → αἷς ἂν προσομιλῶσιν.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.80 (Stählin 1:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-80).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.81Stählin 1:280–281
»φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.« οἳ δὲ οὐκ αὔριον ἀληθῶς, ἀλλʼ ἤδη τεθνήκασι τῷ θεῷ, θάπτοντες τοὺς σφετέρους νεκρούς, τουτέστιν αὑτοὺς εἰς θάνατον κατορύττοντες. ἀντιτάσσεται δὲ αὐτοῖς εὖ μάλα ἐρρωμένως ὁ ἀπόστολος· »μὴ πλανᾶσθε· οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι,« καὶ ὅσα ἄλλα τούτοις ἐπᾴδει, »βασιλείαν θεοῦ οὐ κληρονομήσουσιν.« εἰ δὲ καὶ εἰς βασιλείαν θεοῦ κεκλήμεθα, ἀξίως τῆς βασιλείας πολιτευώμεθα θεὸν ἀγαπῶντες καὶ τὸν πλησίον. ἀγάπη δὲ οὐκ ἐν φιλήματι, ἀλλʼ ἐν εὐνοίᾳ κρίνεται. οἳ δὲ οὐδὲν ἀλλʼ ἢ φιλήματι καταψοφοῦσι τὰς ἐκκλησίας, τὸ φιλοῦν ἔνδον οὐκ ἔχοντες αὐτό. καὶ γὰρ δὴ καὶ τοῦτο ἐκπέπληκεν ὑπονοίας αἰσχρᾶς καὶ βλασφημίας τὸ ἀνέδην χρῆσθαι τῷ φιλήματι, ὅπερ ἐχρῆν εἶναι μυστικόν (»ἅγιον« αὐτὸ κέκληκεν ὁ ἀπόστολος), † ἀπογευομένης [ἀξίως τῆς βασιλείας πολιτευώμεθα] τῆς ψυχῆς τὴν εὔνοιαν διὰ στόματος σώφρονος καὶ μεμυκότος, διʼ οὗ μάλιστα διακονεῖται τρόπος ἥμερος. ἔστι δὲ καὶ ἄλλο ἄναγνον φίλημα, πλῆρες ἰοῦ, ἁγιωσύνην ὑποκρινόμενον.
»phagōmen kai piōmen, aurion gar apothnę̄skomen.« hoi de ouk aurion alēthōs, allʼ ēdē tethnēkasi tǭ theǭ, thaptontes tous spheterous nekrous, toutestin hautous eis thanaton katoryttontes. antitassetai de autois eu mala errōmenōs ho apostolos; »mē planasthe; oute moichoi oute malakoi oute arsenokoitai oute kleptai oute pleonektai, ou methysoi, ou loidoroi,« kai hosa alla toutois epądei, »basileian theou ou klēronomēsousin.« ei de kai eis basileian theou keklēmetha, axiōs tēs basileias politeuōmetha theon agapōntes kai ton plēsion. agapē de ouk en philēmati, allʼ en eunoią krinetai. hoi de ouden allʼ ē philēmati katapsophousi tas ekklēsias, to philoun endon ouk echontes auto. kai gar dē kai touto ekpeplēken hyponoias aischras kai blasphēmias to anedēn chrēsthai tǭ philēmati, hoper echrēn einai mystikon (»hagion« auto keklēken ho apostolos), † apogeuomenēs [axiōs tēs basileias politeuōmetha] tēs psychēs tēn eunoian dia stomatos sōphronos kai memykotos, diʼ hou malista diakoneitai tropos hēmeros. esti de kai allo anagnon philēma, plēres iou, hagiōsynēn hypokrinomenon.
“Let us eat and drink, for tomorrow we die.” But they are not dying tomorrow; truly they are already dead to God, burying their own dead, that is, burying themselves into death. The apostle opposes them very forcefully: “Do not be deceived: neither adulterers nor effeminate men nor men who have sex with men nor thieves nor the greedy, nor drunkards, nor revilers,” and whatever else he adds in the same strain, “will inherit the kingdom of God.” If we have been called into the kingdom of God, let us live worthily of the kingdom, loving God and our neighbor. Love is judged not by a kiss but by goodwill. But there are those who do nothing but make the churches resound with a kiss, not having love itself within. For this very thing, the unrestrained use of the kiss, which ought to be mystical (the apostle has called it “holy”), has filled the churches with shameful suspicions and evil reports; the soul should taste goodwill through a self-controlled and closed mouth, through which above all a gentle disposition is expressed. There is also another, impure kiss, full of poison, pretending to holiness.
Textual problem in this passage: see the notes.
1 Cor 15:32 (quotation, high confidence) · Isa 22:13 (quotation, medium confidence) · Matt 8:22 (echo, medium confidence) · 1 Cor 6:9 (quotation, high confidence) · 1 Cor 6:10 (quotation, high confidence) · Matt 22:37 (echo, medium confidence) · Rom 16:16 (allusion, high confidence) · 1 Thess 2:12 (echo, medium confidence)
Notes and citation
Summary: Those who say “let us eat and drink” are already dead to God, and Paul excludes such sinners from the kingdom; love is shown by goodwill, not by the church kiss, which should be holy and restrained.
- The quotations are 1 Cor 15:32 (Isa 22:13), 1 Cor 6:9–10, and Rom 16:16 (“holy kiss”); “burying their own dead” echoes Matt 8:22. The Greek of the sentence about the holy kiss is corrupt; the edition marks it with a dagger and brackets a repeated phrase (“let us live worthily of the kingdom”), which the translation omits.
Notes on the original text
- Digital text corrected (stray space before the closing quotation mark): οι, « → οι,«.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.81 (Stählin 1:280–281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-81).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.82Stählin 1:281
ἦ οὐκ ἴστε ὅτι καὶ τὰ φαλάγγια προσαπτόμενα μόνον τῷ στόματι ὀδύναις ἐπιτρίβει τοὺς ἀνθρώπους, φιλήματα δὲ πολλάκις ἐνίησιν ἰὸν ἀκολασίας; σαφὲς τοίνυν ἡμῖν γεγένηται ὡς οὐκ ἔστιν ἀγάπη τὸ φίλημα· »ἡ γὰρ ἀγάπη τοῦ θεοῦ ἐστίν.« »αὕτη δέ ἐστιν ἡ ἀγάπη τοῦ θεοῦ,« φησὶν Ἰωάννης, »ἵνα τὰς ἐντολὰς τηρήσωμεν,« οὐχ ἵνα σαίνωμεν ἀλλήλους ἐν τῷ στόματι, »καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν.« ἀλλὰ μὴν καὶ οἱ κατὰ τὰς ὁδοὺς τῶν ἀγαπητῶν ἀσπασμοὶ παρρησίας ἀνοήτου γέμοντες καταφανῶν τοῖς ἐκτὸς εἶναι βουλομένων οὐδὲ ἐλαχίστης μετέχουσι χάριτος. εἰ γὰρ »ἐν τῷ ταμιείῳ« μυστικῶς »προσεύχεσθαι« τῷ θεῷ δίκαιον, ἑπόμενον ἂν εἴη καὶ »τὸν πλησίον«, ὃν δεύτερον ἀγαπᾶν κελευόμεθα, ὁμοίως τῷ θεῷ καὶ μυστικῶς φιλοφρονεῖσθαι ἔνδοθεν ἐξαγοραζομένους τὸν καιρόν· τὸ γὰρ »ἅλας τῆς γῆς« ἡμεῖς, »ὃς δʼ ἂν εὐλογῇ«, φησί, »φίλον τὸ πρωΐ μεγάλῃ τῇ φωνῇ, καταρωμένου οὐδὲν διαφέρειν δόξει.« Δοκεῖ δὲ ὑπὲρ πάντα τῆς τῶν γυναικῶν ὄψεως ἀπεστράφθαι.
ē ouk iste hoti kai ta phalangia prosaptomena monon tǭ stomati odynais epitribei tous anthrōpous, philēmata de pollakis eniēsin ion akolasias? saphes toinyn hēmin gegenētai hōs ouk estin agapē to philēma; »hē gar agapē tou theou estin.« »hautē de estin hē agapē tou theou,« phēsin Iōannēs, »hina tas entolas tērēsōmen,« ouch hina sainōmen allēlous en tǭ stomati, »kai hai entolai autou bareiai ouk eisin.« alla mēn kai hoi kata tas hodous tōn agapētōn aspasmoi parrēsias anoētou gemontes kataphanōn tois ektos einai boulomenōn oude elachistēs metechousi charitos. ei gar »en tǭ tamieiǭ« mystikōs »proseuchesthai« tǭ theǭ dikaion, hepomenon an eiē kai »ton plēsion«, hon deuteron agapan keleuometha, homoiōs tǭ theǭ kai mystikōs philophroneisthai endothen exagorazomenous ton kairon; to gar »halas tēs gēs« hēmeis, »hos dʼ an eulogę̄«, phēsi, »philon to prōï megalę̄ tę̄ phōnę̄, katarōmenou ouden diapherein doxei.« Dokei de hyper panta tēs tōn gynaikōn opseōs apestraphthai.
Do you not know that spiders, merely touching the mouth, torment people with pains, and kisses often inject the poison of licentiousness? It has become clear to us, then, that the kiss is not love; “for love is from God.” “And this is the love of God,” says John, “that we keep his commandments,” not that we fawn on one another with the mouth, “and his commandments are not burdensome.” Moreover, greetings given to loved ones in the streets, full of foolish boldness by those who wish to be conspicuous to outsiders, have not the least grace. For if it is right to “pray” to God mystically “in the inner room,” it would follow that we should also greet “our neighbor,” whom we are commanded to love second, like God, mystically and indoors, “redeeming the time.” For we are “the salt of the earth.” “Whoever blesses a friend in the morning with a loud voice,” it says, “will seem no different from one who curses.” It seems that above all one should turn away from the sight of women.
1 John 4:7 (quotation, high confidence) · 1 John 5:3 (quotation, high confidence) · Matt 6:6 (quotation, high confidence) · Matt 22:39 (allusion, high confidence) · Eph 5:16 (quotation, high confidence) · Col 4:5 (quotation, medium confidence) · Matt 5:13 (quotation, high confidence) · Prov 27:14 (quotation, high confidence)
Notes and citation
Summary: A kiss is not love, for love of God is keeping his commandments; greetings should be quiet and inward, and one should turn away from gazing at women.
- The quotations are 1 John 4:7, 1 John 5:3, Matt 6:6, Matt 22:39, Eph 5:16 (Col 4:5), Matt 5:13, and Prov 27:14. The last sentence begins the discussion continued in the next section.
Notes on the original text
- Digital text corrected (stray space before the closing quotation mark): οῦ, « → οῦ,«; εν, « → εν,«.
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.82 (Stählin 1:281; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-82).
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Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.
3.11.83Stählin 1:281–282
οὐ γὰρ ἁψαμένους μόνον, ἀλλὰ καὶ θεασαμένους ἔστιν ἁμαρτεῖν, ὃ μάλιστα ἀποφεύγειν χρὴ τὸν γνησίως παιδαγωγούμενον. »οἱ ὀφθαλμοὶ γάρ σου ὀρθὰ βλεπέτωσαν, τὰ δὲ βλέφαρα νευέτω δίκαια·« μὴ γὰρ οὐκ ἐξὸν καὶ ἰδόντα καρτερεῖν; ἀλλὰ τὸ ἐμπεσεῖν φυλακτέον. δυνατὸν γὰρ ἰδόντα ὀλισθεῖν, ἀμήχανον δὲ μὴ ἰδόντα ἐπιθυμεῖν. οὐ γὰρ τὸ καθαρεύειν μόνον ἀπόχρη τοῖς σώφροσιν, ἀλλὰ καὶ τὸ ἐκτὸς εἶναι τοῦ ψόγου σπουδαστέον πᾶσαν ἀποκλείσαντας ὑπονοίας αἰτίαν πρὸς συγκεφαλαίωσιν ἁγνείας, ὡς μὴ μόνον εἶναι ἡμᾶς πιστούς, ἀλλὰ καὶ ἀξιοπίστους φανῆναι. καὶ γὰρ οὖν καὶ τοῦτο παραφυλακτέον, ὥς φησιν ὁ ἀπόστολος, »μή τις ἡμᾶς μωμήσηται· προνοούμενοι γὰρ καλὰ οὐ μόνον ἐνώπιον κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.« »ἀπόστρεψον δὲ τὸν ὀφθαλμὸν ἀπὸ γυναικὸς κεχαριτωμένης, καὶ μὴ καταμάνθανε κάλλος ἀλλότριον,« φησὶν ἡ γραφή. κἂν πύθῃ τὴν αἰτίαν, προσεπεξηγήσεταί σοι· »ἐν γὰρ κάλλει γυναικὸς πολλοὶ ἀπεπλανήθησαν, καὶ ἐκ τούτου φιλία ὡς πῦρ ἀνακαίεται,« εἰς πῦρ ἄγουσα ἀκατάπαυστον διὰ τὴν ἁμαρτίαν ἡ ἐκ πυρὸς ὁρμωμένη φιλία, ἣν ἔρωτα κεκλήκασιν.
ou gar hapsamenous monon, alla kai theasamenous estin hamartein, ho malista apopheugein chrē ton gnēsiōs paidagōgoumenon. »hoi ophthalmoi gar sou ortha blepetōsan, ta de blephara neuetō dikaia;« mē gar ouk exon kai idonta karterein? alla to empesein phylakteon. dynaton gar idonta olisthein, amēchanon de mē idonta epithymein. ou gar to kathareuein monon apochrē tois sōphrosin, alla kai to ektos einai tou psogou spoudasteon pasan apokleisantas hyponoias aitian pros synkephalaiōsin hagneias, hōs mē monon einai hēmas pistous, alla kai axiopistous phanēnai. kai gar oun kai touto paraphylakteon, hōs phēsin ho apostolos, »mē tis hēmas mōmēsētai; pronooumenoi gar kala ou monon enōpion kyriou, alla kai enōpion anthrōpōn.« »apostrepson de ton ophthalmon apo gynaikos kecharitōmenēs, kai mē katamanthane kallos allotrion,« phēsin hē graphē. kan pythę̄ tēn aitian, prosepexēgēsetai soi; »en gar kallei gynaikos polloi apeplanēthēsan, kai ek toutou philia hōs pyr anakaietai,« eis pyr agousa akatapauston dia tēn hamartian hē ek pyros hormōmenē philia, hēn erōta keklēkasin.
For it is possible to sin not only by touching but also by looking, which the one who is genuinely instructed must above all avoid. “Let your eyes look straight, and your eyelids nod just things.” For is it not possible to look and remain firm? Yes, but falling must be guarded against. For it is possible for one who looks to slip, but impossible for one who does not look to desire. It is not enough for the self-controlled to be pure; they must also take care to be beyond reproach, shutting out every occasion of suspicion, for the crowning of purity, so that we may not only be faithful but also appear worthy of trust. For this too must be guarded against, as the apostle says, “that no one should blame us; for we take thought for what is good not only in the sight of the Lord but also in the sight of men.” “Turn away your eye from a graceful woman, and do not gaze at another's beauty,” says Scripture. And if you ask the reason, it will explain further: “for by the beauty of a woman many have been led astray, and from this affection is kindled like fire,” the affection that springs from fire, which they have called erotic love, leading to unquenchable fire because of sin.
Prov 4:25 (quotation, high confidence) · Matt 5:28 (echo, medium confidence) · 2 Cor 8:20 (quotation, high confidence) · 2 Cor 8:21 (quotation, high confidence) · Mark 9:43 (echo, low confidence)
Notes and citation
Summary: One can sin by looking as well as touching, so Christians must guard their eyes and avoid even suspicion, as Paul and Sirach teach.
- The quotations are Prov 4:25 (LXX), 2 Cor 8:20–21, and Sir 9:8. “Unquenchable fire” echoes Mark 9:43 and Matt 3:12.
Notes on the original text
- Digital text corrected (stray space before the closing quotation mark): ον, « → ον,«; αι, « → αι,«.
Extrabiblical texts: Sir 9:8 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics
Cite (SBL): Clement of Alexandria, Paed. 3.11.83 (Stählin 1:281–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/clement-paedagogus/3-11-64/#p-3-11-83).
BibTeX · RIS (whole work; this passage's key: sophiascriptura-clement-paedagogus-3-11-83) · Report an error
Translation: Translated by Claude from the Greek text of Stählin (1905); made independently of existing English translations.