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the preceding argument has already shown to have been taken by them, when we detected that the Greeks in all things, after wandering over much land, not without hardship, but from a contribution of the learning among the barbarians, established their own 10.1.4 theology, and that the doctrines concerning piety towards the one God over all and concerning the things most sought for the benefit of the soul, which indeed would be the most essential of the arguments in philosophy, they would have procured from nowhere else than from the Hebrews alone, will shortly be 10.1.5 demonstrated. Or if not this, and someone were to say that they arrived at this having been moved by natural concepts, this too would be in our favor, if we have chosen to emulate the doctrines handed down from above from eternity not only to Hebrews by theological prophetic men, but also those examined in the schools of philosophers by some, if not all, at least those whose fame is great throughout 10.1.6 Greece. And these you would find to be few in number indeed, because they also say that all good things are difficult, nevertheless honored with the first ranks of the philosophers among the Greeks, so that because of their great reputation they eclipse their peers in glory. 10.1.7 But one should not be surprised, if we say it is possible for the doctrines of the Hebrews to have been appropriated by them, since not only are they known to have compiled the rest of their learning by plundering Egyptians and Chaldeans and the other barbarian nations, but even still now they are caught robbing one another of their own literary glories in their writings. 10.1.8 For each one of them, having secretly stolen the words of their neighbors along with the thoughts and whole compositions of treatises, prided himself as if for his own labors. And do not suppose this to be my argument; for you will hear from the all-wise men themselves again, convicting one another of literary 10.1.9 theft. This very thing, since we have once set out, it is necessary to consider first of all for the refutation of the manner of the things being pointed out. Our Clement, then, in the sixth book of his Stromata, set forth the argument concerning this at length. Taking his words first, then, read for me the following statements: 10.2.1 2. OF CLEMENT CONCERNING THE PLAGIARISM OF THE GREEK WRITERS

"And having shown the display of Greek thought to be illuminated by the truth given to us through the scriptures, and having demonstrated, if it is not tiresome to say so, the meaning in which we understand the theft of the truth to extend to them, come now, let us bring forward the Greeks themselves as witnesses of the theft against themselves. 10.2.2 For those who so openly pilfer their own things from one another confirm indeed that they are thieves, and yet even unwillingly, by appropriating the truth from us, they secretly show it to their countrymen. For those who do not even 10.2.3 spare their own, would scarcely abstain from ours. And I will be silent about the philosophical doctrines, since those who founded the schools of thought themselves confess in writing that they have taken the most important of their doctrines from Socrates, so that they might not be convicted of being ungrateful; but by using a few testimonies of the famous men held in high repute among the Greeks, making use of different periods of time, and having convicted their thievish character, I will turn to the next things." 10.2.4 Having said these things as a preface, he brings on the proofs in order, using all kinds of demonstrations, and first he convicts the poets of having stolen from their peers through a comparison of the words of each. 10.2.5 Then next he adds these words: "So that we may not overlook as being without a share in the same charge both philosophy and history, and not even rhetoric, it is reasonable to set forth a few examples of these also." 10.2.6 Then accordingly of Orpheus, Heraclitus, Plato, Pythagoras, Herodotus, Theopompus, Thucydides, Demosthenes, Aeschines,

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εἰλῆφθαι αὐτοῖς φθάσας ὁ λόγος ἀπέδειξεν, ὁπηνίκα τὰ πάντα τοὺς Ἕλληνας, γῆν πολλὴν πλανηθέντας, οὐκ ἀταλαιπώρως μέν, ἐξ ἐράνου δὲ τῶν παρὰ βαρβάροις μαθημάτων τὴν οἰκείαν 10.1.4 ὑποστήσασθαι θεολογίαν ἐφωράσαμεν, ὡς δὲ τὰ περὶ εὐσεβείας ἑνὸς τοῦ ἐπὶ πάντων θεοῦ τά τε περὶ τῶν μάλιστα ζητουμένων εἰς ψυχῆς ὠφέλειαν δογμάτων, ἃ δὴ καὶ συνεκτικώτατα γένοιτ' ἂν τῶν ἐν φιλοσοφίᾳ λό γων, οὐκ ἄλλοθεν εἶεν ἂν ἢ παρὰ μόνων Ἑβραίων πεπορισμένοι, οὐκ εἰς μακρὸν 10.1.5 ἀποδειχθήσεται. ἢ εἰ μὴ τοῦτο, συνενεχθῆναι δὲ φαίη τις αὐτοὺς φυσικαῖς ὑποκινηθέντας ἐννοίαις, καὶ τοῦτο πρὸς ἡμῶν ἂν εἴη, εἰ τὰ μὴ μόνοις Ἑβραίοις ἄνωθεν ἐξ αἰῶνος ὑπὸ θεολόγων προφητῶν ἀνδρῶν παραδεδομένα, ἀλλὰ τὰ καί τισιν, εἰ καὶ μὴ πᾶσιν, αὐτοῖς δέ γε, ὧν μέγα κλέος καθ' 10.1.6 Ἑλλάδα, καὶ φιλοσόφων διατριβαῖς ἐξητασμένα ζηλοῦν προειλόμεθα. τούτους δ' ἂν εὕροις ἀριθμῷ μὲν ὄντας ληπτούς, ὅτι καὶ πάντα χαλεπά φασιν εἶναι τὰ καλά, οὐ μὴν ἀλλὰ πρωτείοις τῶν παρ' Ἕλλησι φιλοσόφων τετιμημένους, ὡς διὰ τὴν πολλὴν εὐδοκίμησιν τῇ δόξῃ τοὺς ὁμοίους καλύπτειν. 10.1.7 οὐ χρὴ δὲ θαυμάζειν, εἰ καὶ τὰ παρ' Ἑβραίοις δόγματα δυνατὸν εἶναί φαμεν ἐσκευωρῆσθαι αὐτοῖς, ὅτε μὴ μόνον τὰ λοιπὰ τῶν μαθημάτων Αἰγυπτίους καὶ Χαλδαίους τά τε ἄλλα τῶν βαρβάρων ἐθνῶν συνίστανται ἀποσυλήσαντες, ἀλλ' εἰσέτι καὶ νῦν ἁλίσκονται τὰς σφῶν αὐτῶν ἐν συγγράμμασι φιλοτι10.1.8 μίας ἀποστεροῦντες ἀλλήλους. τὰς γοῦν τῶν πέλας ὁ καθ' εἷς αὐτῶν λέξεις ὁμοῦ καὶ διανοίας καὶ ὅλας λόγων συντάξεις ὑποκλέψας ὡς ἐπ' οἰκείοις πόνοις ἐσεμνύνατο. μηδὲ τοῦτον δ' ὑπολάβῃς ἐμὸν εἶναι τὸν λόγον· αὐτῶν γὰρ τῶν πανσόφων ἀκούσῃ πάλιν τῆς ἐν λόγοις κλοπῆς ἀλλήλους ἀπελεγχόν10.1.9 των. τοῦτο δέ γε αὐτό, ἐπείπερ ἅπαξ ὡρμήθημεν, ἀναγκαῖον πρῶτον ἁπάντων συνιδεῖν εἰς ἔλεγχον τοῦ τῶν δηλουμένων τρόπου. ὁ μὲν οὖν ἡμέτερος Κλήμης ἐν ἕκτῳ Στρωματεῖ τὴν περὶ τούτου σύστασιν εἰς πλάτος ἀπηύθυνε. τούτου δέ μοι πρώτου λαβὼν ἀνάγνωθι τὰς τοιάσδε φωνάς· 10.2.1 βʹ. ΚΛΗΜΕΝΤΟΣ ΠΕΡΙ ΤΗΣ ΤΩΝ ΕΛΛΗΝΙΚΩΝ ΣΥΓΓΡΑΦΕΩΝ ΚΛΟΠΗΣ

«Παραστήσαντες δὲ τὴν ἔμφασιν τῆς Ἑλληνικῆς ἐπινοίας ἐκ τῆς διὰ τῶν γραφῶν εἰς ἡμᾶς δεδομένης ἀληθείας περιαυγασθεῖσαν, καθ' ὃ σημαινόμενον διήκειν εἰς αὐτοὺς τὴν κλοπὴν τῆς ἀληθείας ἐκδεχόμενοι, εἰ μὴ ἐπαχθὲς εἰπεῖν, ἀπεδείξαμεν, φέρε μάρτυρας τῆς κλοπῆς αὐτοὺς καθ' αὑτῶν παραστήσωμεν 10.2.2 τοὺς Ἕλληνας. οἱ γὰρ τὰ οἰκεῖα οὕτως ἄντικρυς παρ' ἀλλήλων ὑφαιρούμενοι βεβαιοῦσι μὲν τὸ κλέπται εἶναι, σφετερίζεσθαι δ' ὅμως καὶ ἄκοντες τὴν παρ' ἡμῶν ἀλήθειαν εἰς τοὺς ὁμοφύλους λάθρα διαδείκνυνται. οἱ γὰρ μηδὲ 10.2.3 ἑαυτῶν, σχολῇ γ' ἂν τῶν ἡμετέρων ἀφέξονται. καὶ τὰ μὲν κατὰ φιλοσοφίαν σιωπήσομαι δόγματα, αὐτῶν ὁμολογούντων ἐγγράφως τῶν τὰς αἱρέσεις διανενεμημένων, ὡς μὴ ἀχάριστοι ἐλεγχθεῖεν παρὰ Σωκράτους εἰληφέναι τὰ κυριώτατα τῶν δογμάτων· ὀλίγοις δὲ τῶν καθωμιλημένων καὶ παρὰ τοῖς Ἕλλησιν εὐδοκίμων ἀνδρῶν χρησάμενος μαρτυρίοις τὸ κλεπτικὸν διελέγξας εἶδος αὐτῶν, διαφόροις τοῖς χρόνοις καταχρώμενος, ἐπὶ τὰ ἑξῆς τρέψομαι.» 10.2.4 Ταῦθ' ὡς ἐν προοιμίοις φήσας τοὺς ἐλέγχους ἑξῆς ἐπάγει, παντοίαις κεχρημένος ἀποδείξεσι καὶ πρώτους γε τοὺς ποιητὰς τὰ παρὰ τῶν ὁμοίων 10.2.5 κεκλοφέναι διὰ παραθέσεως τῶν ἑκάστου φωνῶν εὐθύνει. εἶθ' ἑξῆς ἐπιλέγει ταῦτα· «Ὡς δὲ μὴ ἄμοιρον τήν τε φιλοσοφίαν τήν τε ἱστορίαν, ἀλλὰ μηδὲ τὴν ῥητορικὴν τοῦ ὁμοίου ἐλέγχου περιίδωμεν, καὶ τούτων ὀλίγα παραθέσθαι εὔλογον.» 10.2.6 Εἶτ' ἀκολούθως Ὀρφέως, Ἡρακλείτου, Πλάτωνος, Πυθαγόρου, Ἡροδότου, Θεοπόμπου, Θουκυδίδου, ∆ημοσθένους, Αἰσχίνου,