Book II.
Chapter I.—Introductory.347    [Noteworthy with his caveat about comparison. He deals with Greek philosophers as surgeons do with comparative anatomy.]    [“The Epistles of the New Testament have all a particular reference to the condition and usages of the Christian world at the time they were written. Therefore as they cannot be thoroughly understood, unless that condition and those usages are known and attended to, so futher, though they be known, yet if they be discontinued or changed … references to such circumstances, now ceased or altered, cannot, at this time, be urged in that manner and with that force which they were to the primitive Christians.” This quotation from one of Bishop Butler’s Ethical Sermons has many bearings on the study of our author; but the sermon itself, with its sequel, On Human Nature, may well be read in connection with the Stromata. See Butler, Ethical Discourses, p. 77. Philadelphia, 1855.]    After much consideration, the Editors have deemed it best to give the whole of this book in Latin. [In the former Book, Clement has shown, not without a decided leaning to chaste celibacy, that marriage is a holy estate, and consistent with the perfect man in Christ. He now enters upon the refutation of the false-Gnostics and their licentious tenets. Professing a stricter rule to begin with, and despising the ordinances of the Creator, their result was the grossest immorality in practice. The melancholy consequences of an enforced celibacy are, here, all foreseen and foreshown; and this Book, though necessarily offensive to our Christian tastes, is most useful as a commentary upon the history of monasticism, and the celibacy of priests, in the Western churches. The resolution of the Edinburgh editors to give this Book to scholars only, in the Latin, is probably wise. I subjoin a succinct analysis, in the elucidations.]

As Scripture has called the Greeks pilferers of the Barbarian348    Adopting the emendation γλυκύ τι instead of γλυκύτητι.    Referring in particular to the Jews.    Matt. xix. 11, 12. philosophy, it will next have to be considered how this may be briefly demonstrated. For we shall not only show that they have imitated and copied the marvels recorded in our books; but we shall prove, besides, that they have plagiarized and falsified (our writings being, as we have shown, older) the chief dogmas they hold, both on faith and knowledge and science, and hope and love, and also on repentance and temperance and the fear of God,—a whole swarm, verily, of the virtues of truth.

Whatever the explication necessary on the point in hand shall demand, shall be embraced, and especially what is occult in the barbarian philosophy, the department of symbol and enigma; which those who have subjected the teaching of the ancients to systematic philosophic study have affected, as being in the highest degree serviceable, nay, absolutely necessary to the knowledge of truth. In addition, it will in my opinion form an appropriate sequel to defend those tenets, on account of which the Greeks assail us, making use of a few Scriptures, if perchance the Jew also may listen349    1 Cor. i. 22.    [Col. iv. 6.]    Matt. xix. 11, 12. and be able quietly to turn from what he has believed to Him on whom he has not believed. The ingenuous among the philosophers will then with propriety be taken up in a friendly exposure both of their life and of the discovery of new dogmas, not in the way of our avenging ourselves on our detractors (for that is far from being the case with those who have learned to bless those who curse, even though they needlessly discharge on us words of blasphemy), but with a view to their conversion; if by any means these adepts in wisdom may feel ashamed, being brought to their senses by barbarian demonstration; so as to be able, although late, to see clearly of what sort are the intellectual acquisitions for which they make pilgrimages over the seas. Those they have stolen are to be pointed out, that we may thereby pull down their conceit; and of those on the discovery of which through investigation they plume themselves, the refutation will be furnished. By consequence, also we must treat of what is called the curriculum of study—how far it is serviceable;350    The text reads ἄχρηστος: Sylburg prefers the reading εὔχρηστος.    2 Cor. ix. 13, 15. and of astrology, and mathematics, and magic, and sorcery. For all the Greeks boast of these as the highest sciences. “He who reproves boldly is a peacemaker.”351    Prov. x. 10, Septuagint.    Gal. vi. 2. We have often said already that we have neither practiced nor do we study the expressing ourselves in pure Greek; for this suits those who seduce the multitude from the truth. But true philosophic demonstration will contribute to the profit not of the listeners’ tongues, but of their minds. And, in my opinion, he who is solicitous about truth ought not to frame his language with artfulness and care, but only to try to express his meaning as he best can. For those who are particular about words, and devote their time to them, miss the things.352    [διαδιδράσκει τὰ πράγματα. A truly Platonic thrust at sophistical rhetoricians.]    2 Cor. x. 12. It is a feat fit for the gardener to pluck without injury the rose that is growing among the thorns; and for the craftsman to find out the pearl buried in the oyster’s flesh. And they say that fowls have flesh of the most agreeable quality, when, through not being supplied with abundance of food, they pick their sustenance with difficulty, scraping with their feet. If any one, then, speculating on what is similar, wants to arrive353    δειληλυθέναι, suggested by Sylb. As more suitable than the διαλεληθέναι of the text.    1 Cor. vii. 9. at the truth [that is] in the numerous Greek plausibilities, like the real face beneath masks, he will hunt it out with much pains. For the power that appeared in the vision to Hermas said, “Whatever may be revealed to you, shall be revealed.”354    Hermas—close of third vision, [cap. 13. p. 17, supra.]    Vid. Irenæum, lib. i. c. 2, p. 51.

ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ ∆ΕΥΤΕΡΟΣ Ἑξῆς δ' ἂν εἴη διαλαβεῖν, ἐπεὶ κλέπτας τῆς βαρβάρου φιλοσοφίας Ἕλληνας εἶναι προσεῖπεν ἡ γραφή, ὅπως τοῦτο δι' ὀλίγων δειχθήσεται. οὐ γὰρ μόνον τὰ παράδοξα τῶν παρ' ἡμῖν ἱστορουμένων ἀπομιμουμένους ἀναγράφειν αὐτοὺς παραστήσομεν, πρὸς δὲ τὰ κυριώτατα τῶν δογμάτων σκευωρουμένους καὶ παραχαράσσοντας, προγενεστέρων οὐσῶν τῶν παρ' ἡμῖν γραφῶν, ὡς ἀπεδείξαμεν, διελέγξομεν ἔν τε τοῖς περὶ πίστεως περί τε σοφίας γνώσεώς τε καὶ ἐπιστήμης ἐλπίδος τε καὶ ἀγάπης περί τε μετανοίας καὶ ἐγκρατείας καὶ δὴ καὶ φόβου θεοῦ (σμῆνος ἀτεχνῶς τῶν ἀληθείας ἀρετῶν)· ὅσα τε ἀπαιτήσει ἡ κατὰ τὸν τόπον τὸν προκείμενον ὑποσημείωσις, περιληφθήσεται καὶ ὡς τὰ μάλιστα τὸ ἐπικεκρυμμένον τῆς βαρβάρου φιλοσοφίας, τὸ συμβολικὸν τοῦτο καὶ αἰνιγματῶδες εἶδος, ἐζήλωσαν οἱ πραγματικῶς τὰ τῶν ἀρχαίων φιλοσοφήσαντες, χρησιμώτατον, μᾶλλον δὲ ἀναγκαιότατον τῇ γνώσει τῆς ἀληθείας ὑπάρχον. ἐπὶ τούτοις ἀκόλουθον οἶμαι ὑπὲρ ὧν κατατρέχουσιν ἡμῶν Ἕλληνες ἀπολογήσασθαι ὀλίγαις συγχρωμένους γραφαῖς, εἴ πως ἠρέμα καὶ ὁ Ἰουδαῖος ἐπαΐων ἐπιστρέψαι δυνηθείη ἐξ ὧν ἐπίστευσεν εἰς ὃν οὐκ ἐπίστευσεν. διαδέξεται δὲ εἰκότως τοὺς γενναίους τῶν φιλοσόφων ἔλεγχος ἀγαπητικὸς τοῦ βίου τε αὐτῶν καὶ τῆς εὑρέσεως τῶν καινῶν δογμάτων, οὐκ ἀμυνομένων ἡμῶν τοὺς κατηγόρους (πολλοῦ γε καὶ δεῖ, τοὺς εὐλογεῖν μεμαθηκότας τοὺς καταρωμένους, κἂν βλασφήμους κενῶς καταφέρωσιν ἡμῶν λόγους), ἀλλ' εἰς ἐπιστροφὴν τὴν ἐκείνων αὐτῶν, εἴ πως ἐπαισχυνθεῖεν οἱ πάνσοφοι δι' ἐλέγχου βαρβάρου σωφρονισθέντες, ὡς διιδεῖν ὀψὲ γοῦν δυνηθῆναι, ὁποῖα ἄρα εἴη τὰ μαθήματα, ἐφ' ἃ στέλλονται τὰς ἀποδημίας τὰς διαποντίους. ὧν μὲν γὰρ δὴ κλέπται, καὶ δὴ καὶ ταῦτα ἀποδεικτέα περιαιρεθείσης αὐτοῖς τῆς φιλαυτίας, ἃ δὲ αὐτοὶ διζησάμενοι ἑαυτοὺς ἐξευρηκέναι φρυάττονται, τούτων ὁ ἔλεγχος· κατ' ἐπακολούθημα δὲ καὶ περὶ τῆς ἐγκυκλίου καλουμένης παιδείας, εἰς ὅσα εὔχρηστος, περί τε ἀστρολογικῆς καὶ μαθηματικῆς καὶ μαγικῆς γοητείας τε ἐπιδραμητέον. αὐχοῦσι γὰρ δὴ καὶ ἐπὶ ταῖσδε οἱ Πανέλληνες ὡς μεγίσταις ἐπιστήμαις. ὃς δ' ἐλέγχει μετὰ παρρησίας εἰρηνοποιεῖ. ἔφαμεν δὲ πολλάκις ἤδη μήτε μεμελετηκέναι μήτε μὴν ἐπιτηδεύειν ἑλληνίζειν· ἱκανὸν γὰρ δὴ τοῦτο ἀποδημαγωγεῖν τῆς ἀληθείας τοὺς πολλούς, τὸ δὲ τῷ ὄντι φιλοσόφημα οὐκ εἰς τὴν γλῶσσαν, ἀλλ' εἰς τὴν γνώμην ὀνήσει τοὺς ἐπαΐοντας. δεῖ δ', οἶμαι, τὸν ἀληθείας κηδόμενον οὐκ ἐξ ἐπιβολῆς καὶ φροντίδος τὴν φράσιν συνθεῖναι, πειρᾶσθαι δὲ ὀνομάζειν μόνον ὡς δύναται ὃ βούλεται· τοὺς γὰρ τῶν λέξεων ἐχομένους καὶ περὶ ταύτας ἀσχολουμένους διαδιδράσκει τὰ πράγματα. γεωργοῦ μὲν οὖν ἴδιον τὸ ἐν ἀκάνθαις φυόμενον ῥόδον ἀβλαβῶς λαβεῖν καὶ τεχνίτου τὸν ἐν ὀστρείου σαρκὶ κατορωρυγμένον μαργαρίτην ἐξευρεῖν, φασὶ δὲ καὶ τὰς ὄρνιθας ἡδίστην ἔχειν τὴν σαρκὸς ποιότητα, ὅτε οὐκ ἀφθόνου τροφῆς παρατεθείσης αὐταῖς αἱ δὲ σκαλεύουσαι τοῖς ποσὶν ἐκλέγονται μετὰ πόνου τὰς τροφάς. εἴ τις οὖν τοῦ ὁμοίου θεωρητικὸς ἐν πολλοῖς τοῖς πιθανοῖς τε καὶ Ἑλληνικοῖς τὸ ἀληθὲς διαλεληθέναι † ποθεῖ, καθάπερ ὑπὸ τοῖς μορμολυκείοις τὸ πρόσωπον τὸ ἀληθινόν, πολυπραγμονήσας θηράσεται. φησὶ γὰρ ἐν τῷ ὁράματι τῷ Ἑρμᾷ ἡ δύναμις ἡ φανεῖσα· ὃ ἐὰν ἐνδέχηταί σοι ἀποκαλυφθῆναι, ἀποκαλυφθήσεται.