Clement of Alexandria, The Stromata, or Miscellanies

Now the Pythagorean symbols were connected with the Barbarian philosophy in the most recondite way. For instance, the Samian counsels “not to have a swallow in the house;” that is, not to receive a loquacious, whispering, garrulous man, who cannot contain what has been communicated to him. “For the swallow, and the turtle, and the sparrows of the field, know the times of their entrance,”1191 Jer. viii. 6. says the Scripture; and one ought never to dwell with trifles. And the turtle-dove murmuring shows the thankless slander of fault-finding, and is rightly expelled the house.

“Don’t mutter against me, sitting by one in one place, another in another.”1192 Iliad, ix. 311.

The swallow too, which suggests the fable of Pandion, seeing it is right to detest the incidents reported of it, some of which we hear Tereus suffered, and some of which he inflicted. It pursues also the musical grasshoppers, whence he who is a persecutor of the word ought to be driven away.

“By sceptre-bearing Here, whose eye surveys Olympus,

I have a rusty closet for tongues,”

says Poetry. Æschylus also says:—

“But, I, too, have a key as a guard on my tongue.”

Again Pythagoras commanded, “When the pot is lifted off the fire, not to leave its mark in the ashes, but to scatter them;” and “people on getting up from bed, to shake the bed-clothes.” For he intimated that it was necessary not only to efface the mark, but not to leave even a trace of anger; and that on its ceasing to boil, it was to be composed, and all memory of injury to be wiped out. “And let not the sun,” says the Scripture, “go down upon your wrath.”1193 Eph. iv. 26. And he that said, “Thou shall not desire,”1194 Ex. xx. 17. took away all memory of wrong; for wrath is found to be the impulse of concupiscence in a mild soul, especially seeking irrational revenge. In the same way “the bed is ordered to be shaken up,” so that there may be no recollection of effusion in sleep,1195 [Jude 23.] or sleep in the day-time; nor, besides, of pleasure during the night. And he intimated that the vision of the dark ought to be dissipated speedily by the light of truth. “Be angry, and sin not,” says David, teaching us that we ought not to assent to the impression, and not to follow it up by action, and so confirm wrath.

Again, “Don’t sail on land” is a Pythagorean saw, and shows that taxes and similar contracts, being troublesome and fluctuating, ought to be declined. Wherefore also the Word says that the tax-gatherers shall be saved with difficulty.1196 It is so said of the rich; Matt. xix. 23; Mark x. 23; Luke xviii. 24.

And again, “Don’t wear a ring, nor engrave on it the images of the gods,” enjoins Pythagoras; as Moses ages before enacted expressly, that neither a graven, nor molten, nor moulded, nor painted likeness should be made; so that we may not cleave to things of sense, but pass to intellectual objects: for familiarity with the sight disparages the reverence of what is divine; and to worship that which is immaterial by matter, is to dishonour it by sense.1197 [Against images. But see Catechism of the Council of Trent, part iii. cap. 2, quæst. xxiv.] Wherefore the wisest of the Egyptian priests decided that the temple of Athene should be hypæthral, just as the Hebrews constructed the temple without an image. And some, in worshipping God, make a representation of heaven containing the stars; and so worship, although Scripture says, “Let Us make man in Our image and likeness.”1198 Gen. i. 26. I think it worth while also to adduce the utterance of Eurysus the Pythagorean, which is as follows, who in his book On Fortune, having said that the “Creator, on making man, took Himself as an exemplar,” added, “And the body is like the other things, as being made of the same material, and fashioned by the best workman, who wrought it, taking Himself as the archetype.” And, in fine, Pythagoras and his followers, with Plato also, and most of the other philosophers, were best acquainted with the Lawgiver, as may be concluded from their doctrine. And by a happy utterance of divination, not without divine help, concurring in certain prophetic declarations, and, seizing the truth in portions and aspects, in terms not obscure, and not going beyond the explanation of the things, they honoured it on as certaining the appearance of relation with the truth. Whence the Hellenic philosophy is like the torch of wick which men kindle, artificially stealing the light from the sun. But on the proclamation of the Word all that holy light shone forth. Then in houses by night the stolen light is useful; but by day the fire blazes, and all the night is illuminated by such a sun of intellectual light.

Now Pythagoras made an epitome of the statements on righteousness in Moses, when he said, “Do not step over the balance;” that is, do not transgress equality in distribution, honouring justice so.

“Which friends to friends for ever, binds,

To cities, cities—to allies, allies,

For equality is what is right for men;

But less to greater ever hostile grows,

And days of hate begin,”

as is said with poetic grace.

Wherefore the Lord says, “Take My yoke, for it is gentle and light.”1199 Matt. xi. 29, 30. And on the disciples, striving for the pre-eminence, He enjoins equality with simplicity, saying “that they must become as little children.”1200 Matt. xviii. 3. Likewise also the apostle writes, that “no one in Christ is bond or free, or Greek or Jew. For the creation in Christ Jesus is new, is equality, free of strife—not grasping—just.” For envy, and jealousy, and bitterness, stand without the divine choir.

Thus also those skilled in the mysteries forbid “to eat the heart;” teaching that we ought not to gnaw and consume the soul by idleness and by vexation, on account of things which happen against one’s wishes. Wretched, accordingly, was the man whom Homer also says, wandering alone, “ate his own heart.” But again, seeing the Gospel supposes two ways—the apostles, too, similarly with all the prophets—and seeing they call that one “narrow and confined” which is circumscribed according to the commandments and prohibitions, and the opposite one, which leads to perdition, “broad and roomy,” open to pleasures and wrath, and say, “Blessed is the man who walketh not in the counsel of the ungodly, and standeth not in the way of sinners.”1201 Ps. i. 1. Hence also comes the fable of Prodicus of Ceus about Virtue and Vice.1202 [See Pædogogue, ii. 11, p. 265, supra.] And Pythagoras shrinks not from prohibiting to walk on the public thoroughfares, enjoining the necessity of not following the sentiments of the many, which are crude and inconsistent. And Aristocritus, in the first book of his Positions against Heracliodorus, mentions a letter to this effect: “Atœeas king of the Scythians to the people of Byzantium: Do not impair my revenues in case my mares drink your water;” for the Barbarian indicated symbolically that he would make war on them. Likewise also the poet Euphorion introduces Nestor saying,—

“We have not yet wet the Achæan steeds in Simois.”

Therefore also the Egyptians place Sphinxes1203 [Rawlinson, Herod., ii. 223.] before their temples, to signify that the doctrine respecting God is enigmatical and obscure; perhaps also that we ought both to love and fear the Divine Being: to love Him as gentle and benign to the pious; to fear Him as inexorably just to the impious; for the sphinx shows the image of a wild beast and of a man together.

Αὐτίκα τῆς βαρβάρου φιλοσοφίας πάνυ σφόδρα ἐπικεκρυμμένως ἤρτηται τὰ Πυθαγόρεια σύμβολα. Παραινεῖ γοῦν ὁ Σάμιος χελιδόνα ἐν οἰκίᾳ μὴ ἔχειν, τουτέστι λάλον καὶ ψιθυρὸν καὶ πρόγλωσσον ἄνθρωπον, μὴ δυνάμενον στέγειν ὧν ἂν μετάσχῃ, μὴ δέχεσθαι. χελιδὼν γὰρ καὶ τρυγών, ἀγροῦ στρουθία, ἔγνωσαν καιροὺς εἰσόδων αὐτῶν, φησὶν ἡ γραφή, καὶ οὐ χρή ποτε φλυαρίᾳ συνοικεῖν. ναὶ μὴν γογγύζουσα ἡ τρυγὼν μέμψεως καταλαλιὰν ἀχάριστον ἐμφαίνουσα εἰκότως ἐξοικίζεται· ὡς μή μοι τρύζητε παρήμενοι ἄλλοθεν ἄλλος. ἡ χελιδὼν δέ, ἣ τὸν μῦθον αἰνίττεται τὸν Πανδίονος, ἀφοσιοῦσθαι ἀξία [διὰ] τὰ ἐπ' ἐκείνῃ θρυλούμενα πάθη, ἐξ ὧν τὸν Τηρέα τὰ μὲν παθεῖν, τὰ δὲ καὶ δρᾶσαι παρειλήφαμεν. διώκει δὲ ἄρα καὶ τέττιγας τοὺς μουσικούς, ὅθεν ἀπωθεῖσθαι δίκαιος ὁ διώκτης τοῦ λόγου. ναὶ τὰν Ὄλυμπον καταδερκομέναν σκηπτοῦχον Ἥραν ἔστι μοι πιστὸν ταμιεῖον ἐπὶ γλώσσας, ἡ ποιητική φησιν. ὅ τε Αἰσχύλος· ἀλλ' ἔστι κἀμοὶ κλεὶς ἐπὶ γλώσσῃ φύλαξ. Πάλιν ὁ Πυθαγόρας τῆς χύτρας ἀρθείσης ἀπὸ τοῦ πυρὸς τὸν ἐν τῇ σποδῷ τύπον μὴ ἀπολιπεῖν, ἀλλὰ συγχεῖν προσέταττεν καὶ ταράττειν ἀναστάντας ἐξ εὐνῆς τὰ στρώματα· οὐ γὰρ τὸν τῦφον ἀφανίζειν μόνον δεῖν ᾐνίττετο, ἀλλὰ μηδὲ ὀργῆς ἴχνος ἀπολιπεῖν, ἐπὰν δὲ ἀναζέσασα παύσηται, καθίστασθαι αὐτὴν καὶ πᾶσαν ἀπαλείφειν μνησικακίαν. ἥλιος δὲ ὑμῖν τῇ ὀργῇ, φησὶν ἡ γραφή, μὴ ἐπιδυέτω· καὶ ὁ εἰπὼν οὐκ ἐπιθυμήσεις πᾶσαν ἀφεῖλεν μνησικακίαν· θυμὸς γὰρ εὑρίσκεται ὁρμὴ ἐπιθυμίας ἡμέρου ψυχῆς κατ' ἐξοχὴν ἀμύνης ἐφετικὸς ἀλόγως. τῷ ὁμοίῳ τρόπῳ καὶ ἡ κοίτη ταράσσεσθαι παραινεῖται, ὡς μήτε ὀνειρωγμοῦ τινος μηδὲ μὴν ὕπνου μεθ' ἡμέραν, ἀλλὰ μηδὲ τῆς ἐν νυκτὶ ἡδονῆς ἐπιμεμνῆσθαι ἔτι. τάχα δὲ καὶ φαντασίαν τὴν ζοφερὰν συγχεῖν τῷ τῆς ἀληθείας φωτὶ δεῖν ᾐνίσσετο· ὀργίζεσθε καὶ μὴ ἁμαρτάνετε, ὁ ∆αβὶδ λέγει, μὴ συγκα τατίθεσθαι τῇ φαντασίᾳ μηδὲ τὸ ἔργον ἐπάγειν κυροῦντα τὴν ὀργὴν χρῆναι διδάσκων. Πάλιν ἐπὶ γῆς μὴ πλεῖν Πυθαγόρειόν ἐστι σύμβολον, δηλοῖ δὲ τὰ τέλη καὶ τὰ ὅμοια τῶν μισθωμάτων ταραχώδη καὶ ἄστατα ὄντα παραιτεῖσθαι δεῖν. διὰ τοῦτό τοι ὁ λόγος τοὺς τελώνας λέγει δυσκόλως σωθήσεσθαι. Πάλιν δ' αὖ δακτύλιον μὴ φορεῖν μηδὲ εἰκόνας αὐτοῖς ἐγχαράσσειν θεῶν παρεγγυᾷ ὁ Πυθαγόρας, ὥσπερ Μωυσῆς πρόπαλαι διαρρήδην ἐνομοθέτησεν μηδὲν δεῖν γλυπτὸν ἢ χωνευτὸν ἢ πλαστὸν ἢ γραπτὸν ἄγαλμά τε καὶ ἀπεικόνισμα ποιεῖσθαι, ὡς μὴ τοῖς αἰσθητοῖς προσανέχωμεν, ἐπὶ δὲ τὰ νοητὰ μετίωμεν· ἐξευτελίζει γὰρ τὴν τοῦ θείου σεμνότητα ἡ ἐν ἑτοίμῳ τῆς ὄψεως συνήθεια, καὶ τὴν νοητὴν οὐσίαν δι' ὕλης σεβάζεσθαι ἀτιμάζειν ἐστὶν αὐτὴν δι' αἰσθήσεως. διὸ καὶ τῶν Αἰγυπτίων ἱερέων οἱ σοφώτατοι τὸ τῆς Ἀθηνᾶς ἕδος ὕπαιθρον ἀφώρισαν, ὡς Ἑβραῖοι τὸν νεὼν ἄνευ ἀγάλματος εἱσάμενοι. εἰσὶ δὲ οἳ τὸν θεὸν σέβοντες οὐρανοῦ μίμημα ποιησάμενοι περιέχον τὰ ἄστρα προσκυνοῦσιν. ναὶ μὴν λεγούσης τῆς γραφῆς ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν, ἄξιον ἡγοῦμαι καὶ τὴν Εὐρύσου τοῦ Πυθαγορείου παραθέσθαι φωνὴν οὕτως ἔχουσαν, ὃς ἐν τῷ Περὶ τύχας τὸν δημιουργὸν φήσας αὑτῷ χρώμενον παραδείγματι ποιῆσαι τὸν ἄνθρωπον ἐπήγαγεν· τὸ δὲ σκᾶνος τοῖς λοιποῖς ὅμοιον, οἷα γεγονὸς ἐκ τᾶς αὐτᾶς ὕλας, ὑπὸ τεχνίτα δὲ εἰργασμένον λῴστω, ὃς ἐτεχνίτευσεν αὐτὸ ἀρχετύπῳ χρώμενος ἑαυτῷ. καὶ ὅλως ὁ Πυθαγόρας καὶ οἱ ἀπ' αὐτοῦ σὺν καὶ Πλάτωνι μάλιστα τῶν ἄλλων φιλοσόφων σφόδρα τῷ νομοθέτῃ ὡμίλησαν, ὡς ἔστιν ἐξ αὐτῶν συμβαλέσθαι τῶν δογμάτων. καὶ κατά τινα μαντείας εὔστοχον φήμην οὐκ ἀθεεὶ συνδραμόντες ἔν τισι προφητικαῖς φωναῖς τὴν ἀλή θειαν κατὰ μέρη καὶ εἴδη διαλαβόντες, προσηγορίαις οὐκ ἀφεγγέσιν οὐδὲ ἔξωθεν τῆς τῶν πραγμάτων δηλώσεως πορευομέναις ἐτίμησαν, τῆς περὶ τὴν ἀλήθειαν οἰκειότητος ἔμφασιν εἰληφότες. ὅθεν ἡ μὲν Ἑλληνικὴ φιλοσοφία τῇ ἐκ τῆς θρυαλλίδος ἔοικεν λαμπηδόνι, ἣν ἀνάπτουσιν ἄνθρωποι, παρ' ἡλίου κλέπτοντες ἐντέχνως τὸ φῶς· κηρυχθέντος δὲ τοῦ λόγου πᾶν ἐκεῖνο τὸ ἅγιον ἐξέλαμψεν φῶς. εἶτα κατὰ μὲν τὰς οἰκίας νύκτωρ χρησιμεύει τὸ κλέμμα, ἡμέρας δὲ καταυγάζεται τὸ πῦρ καὶ πᾶσα ἡ νὺξ ἐκφωτίζεται τῷ τοσούτῳ τοῦ νοητοῦ φωτὸς ἡλίῳ. Αὐτίκα ἐπιτομὴν τῶν περὶ δικαιοσύνης εἰρημένων Μωυσεῖ ὁ Πυθαγόρας πεποίηται λέγων ζυγὸν μὴ ὑπερβαίνειν, τουτέστι μὴ παρέρχεσθαι τὸ πρὸς τὰς διανομὰς ἴσον, τιμῶντας τὴν δικαιοσύνην, ἣ φίλους ἀεὶ φίλοις πόλεις τε πόλεσι συμμάχους τε συμμάχοις συνδεῖ· τὸ γὰρ ἴσον νόμιμον ἀνθρώποις ἔφυ, τῷ πλέονι δ' ἀεὶ πολέμιον καθίσταται τοὔλασσον ἐχθρᾶς θ' ἡμέρας κατάρχεται κατὰ τὴν ποιητικὴν χάριν. διὰ τοῦτο ὁ κύριος ἄρατε τὸν ζυγόν μου· φησίν, ὅτι χρηστός ἐστι καὶ ἀβαρής. καὶ τοῖς περὶ πρωτείων φιλονικοῦσι γνωρίμοις μετὰ ἁπλότητος τὴν ἰσότητα παρεγγυᾷ λέγων ὡς τὰ παιδία αὐτοὺς γενέσθαι δεῖν. ὡσαύτως καὶ ὁ ἀπόστολος μηδένα εἶναι ἐν Χριστῷ δοῦλον ἢ ἐλεύθερον γράφει ἢ Ἕλληνα ἢ Ἰουδαῖον· καινὴ γὰρ ἡ κτίσις ἡ ἐν Χριστῷ ἀφιλόνικος καὶ ἀπλεονέκτητος καὶ ἰσότης δικαία· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται καὶ ζῆλος καὶ λύπη, ᾗ καὶ οἱ μύσται καρδίαν ἐσθίειν ἀπαγορεύουσιν, μὴ χρῆναί ποτε διδάσκοντες βαρυθυμίαις καὶ ὀδύναις ἐπὶ τοῖς ἀβουλήτως συμβαίνουσι δάκνειν καὶ κατεσθίειν τὴν ψυχήν. ἄθλιος γοῦν ἐκεῖνος, ὅν φησι καὶ Ὅμηρος πλανώμενον μόνον ὃν θυμὸν κατέδειν. Πάλιν αὖ δύο ὁδοὺς ὑποτιθεμένου τοῦ εὐαγγελίου καὶ τῶν ἀποστόλων ὁμοίως τοῖς προφήταις ἅπασι καὶ τὴν μὲν καλούντων στενὴν καὶ τεθλιμμένην τὴν κατὰ τὰς ἐντολὰς καὶ ἀπαγορεύσεις περιεσταλμένην, τὴν δὲ ἐναντίαν τὴν εἰς ἀπώλειαν φέρουσαν πλατεῖαν καὶ εὐρύχωρον, ἀκώλυτον ἡδοναῖς τε καὶ θυμῷ, καὶ φασκόντων μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, ὅ τε τοῦ Κείου Προδίκου ἐπί τε τῆς Ἀρετῆς καὶ τῆς Κακίας μῦθος πρόεισιν, καὶ Πυθαγόρας οὐκ ὀκνεῖ ἀπαγορεύειν τὰς λεωφόρους ὁδοὺς βαδίζειν, προστάττων μὴ δεῖν ταῖς τῶν πολλῶν ἕπεσθαι γνώμαις ἀκρίτοις καὶ ἀνομολογουμέναις οὔσαις. Ἀριστόκριτος δ' ἐν τῇ πρώτῃ τῶν πρὸς Ἡρακλεόδωρον ἀντιδοξουμένων μέμνηταί τινος ἐπιστολῆς οὕτως ἐχούσης· Βασιλεὺς Σκυθῶν Ἀτοίας Βυζαντίων δήμῳ. μὴ βλάπτετε προσόδους ἐμάς, ἵνα μὴ ἐμαὶ ἵπποι ὑμέτερον ὕδωρ πίωσι. συμβολικῶς γὰρ ὁ βάρβαρος τὸν μέλλοντα πόλεμον αὐτοῖς ἐπάγεσθαι παρεδήλωσεν. ὁμοίως καὶ Εὐφορίων ὁ ποιητὴς τὸν Νέστορα παράγει λέγοντα· οἱ δ' οὔπω Σιμόεντος Ἀχαιίδας ἄρσαμεν ἵππους. ∆ιὰ τοῦτό τοι καὶ Αἰγύπτιοι πρὸ τῶν ἱερῶν τὰς σφίγγας ἱδρύονται, ὡς αἰνιγματώδους τοῦ περὶ θεοῦ λόγου καὶ ἀσαφοῦς ὄντος, τάχα δὲ καὶ ὅτι φιλεῖν τε δεῖν καὶ φοβεῖσθαι τὸ θεῖον, ἀγαπᾶν μὲν ὡς προσηνὲς καὶ εὐμενὲς τοῖς ὁσίοις, δεδιέναι δὲ ὡς ἀπαραιτήτως δίκαιον τοῖς ἀνοσίοις. θηρίου γὰρ ὁμοῦ καὶ ἀνθρώπου ἡ σφὶγξ αἰνίσσεται τὴν εἰκόνα.