{"slug":"khazarzar-clement-of-alexandria-protrepticus","id":null,"title":"khazarzar-clement-of-alexandria-protrepticus","title_source":"khazarzar-clement-of-alexandria-protrepticus","author":null,"genre":null,"date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T17:36:08Z","cost_usd":0.062492},"source":{"registry_id":null,"work_id":"khazarzar-clement-of-alexandria-protrepticus","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":null},"stats":{"passages":111,"english_words":29143,"coptic_letters":0,"source_letters":122423,"commentary_units":661,"commentary_kinds":9,"derived_notes":18,"ambiguities":189,"work_notes":5,"external_links":4,"timeline":6},"summary":{"work":"khazarzar-clement-of-alexandria-protrepticus","abstract":"Clement of Alexandria's Protrepticus is an early Christian exhortation (c. 150–215 CE) aimed at converting Greek pagans by contrasting pagan myths and cults with Christian truth. Written in Greek, likely before 200 CE during Clement's tenure at the catechetical school in Alexandria, the work survives in a single 11th-century manuscript (Codex Parisinus gr. 451) and later copies. The Khazarzar edition reproduces Migne's Patrologia Graeca text without critical apparatus, preserving the incomplete transmission. Clement employs rhetorical contrasts, such as the myths of Amphion and Arion, to argue for Christianity's superiority, though the work saw limited patristic citation until Renaissance Latin translations revived its influence.","historical_context":"Clement of Alexandria (c. 150–215 CE) wrote the Protrepticus in Greek, likely before 200 CE, while leading the catechetical school in Alexandria, a major intellectual center of the Roman Empire. The work belongs to the genre of protreptic literature, an exhortation to adopt a philosophical or religious life, here targeting Greek pagans. Alexandria's cosmopolitan environment, with its blend of Greek philosophy, Jewish thought, and Christian theology, shaped Clement's approach. The text survives through a single 11th-century manuscript (Codex Parisinus gr. 451) and its derivatives, indicating a narrow transmission. It was not widely cited in later patristic literature, but Renaissance Latin translations (e.g., Gentian Hervet, 1551) revived interest. The Khazarzar edition, based on Migne's Patrologia Graeca (vol. 8, 1857), lacks modern critical emendations, reflecting the text's fragmentary and dependent state.","significance":"The Protrepticus is a key example of early Christian apologetics, using Greek literary and mythological references to argue for Christianity's truth. It illustrates how Alexandrian Christianity engaged with pagan culture, blending philosophical argument with rhetorical flourish. Its limited manuscript survival and later Renaissance revival highlight the work's fluctuating influence, while its critique of pagan myths offers insight into early Christian strategies for conversion and identity formation.","timeline":[{"date":"c. 150–215 CE","event":"Life of Clement of Alexandria, author of the Protrepticus."},{"date":"Before 200 CE","event":"Probable composition of the Protrepticus in Alexandria."},{"date":"11th century","event":"Copying of Codex Parisinus gr. 451, the sole surviving Greek manuscript."},{"date":"1551","event":"Latin translation by Gentian Hervet, reviving Renaissance interest."},{"date":"1857","event":"Publication of Migne's Patrologia Graeca, vol. 8, reprinting earlier editions."},{"date":"21st century","event":"Khazarzar digital edition based on Migne's text, without critical apparatus."}],"relations":[{"work":"Paedagogus","relation":"Second part of Clement's trilogy, following the Protrepticus as a guide for Christian life.","key":"wikipedia:Clement of Alexandria","label":"Wikipedia: Clement of Alexandria","url":"https://en.wikipedia.org/wiki/Clement_of_Alexandria"},{"work":"Stromata","relation":"Third part of Clement's trilogy, a miscellany of Christian and philosophical teachings.","key":"wikipedia:Clement of Alexandria","label":"Wikipedia: Clement of Alexandria","url":"https://en.wikipedia.org/wiki/Clement_of_Alexandria"},{"work":"Exhortation to the Greeks","relation":"Alternative title for the Protrepticus, emphasizing its protreptic genre.","key":"wikipedia:Protrepticus (Clement)","label":"Wikipedia: Protrepticus (Clement)","url":"https://en.wikipedia.org/wiki/Protrepticus_%28Clement%29"},{"work":"Against the Pagans","relation":"Similar apologetic work by Arnobius, also critiquing pagan religion.","key":"wikipedia:Arnobius","label":"Wikipedia: Arnobius","url":"https://en.wikipedia.org/wiki/Arnobius"},{"work":"Octavius","relation":"Dialogue by Minucius Felix, another early Christian apology using classical references.","key":"wikipedia:Minucius Felix","label":null,"url":null}],"external_links":[{"key":"wikipedia:Clement of Alexandria","label":"Clement of Alexandria","url":"https://en.wikipedia.org/wiki/Clement_of_Alexandria","reason":"Biographical and contextual background for the author."},{"key":"wikipedia:Protrepticus (Clement)","label":"Protrepticus (Clement)","url":"https://en.wikipedia.org/wiki/Protrepticus_%28Clement%29","reason":"Article on the work itself, including its content and transmission."},{"key":"wikipedia:Alexandria","label":"Alexandria","url":"https://en.wikipedia.org/wiki/Alexandria","reason":"Historical setting of the work's composition."},{"key":"wikipedia:Patrologia Graeca","label":"Patrologia Graeca","url":"https://en.wikipedia.org/wiki/Patrologia_Graeca","reason":"Source edition used by Khazarzar."}],"cautions":["The exact date of composition is uncertain; scholarly estimates range from the late 2nd to early 3rd century.","The sole surviving Greek manuscript (11th century) is incomplete, and the text's transmission is fragmentary.","The Khazarzar edition lacks critical apparatus, so it does not indicate lacunae or scribal corrections.","The work's limited patristic citation may reflect its narrow circulation in antiquity."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000555,"generated":"2026-11-15T16:56:56Z"},"links":[],"checks":{"work":"khazarzar-clement-of-alexandria-protrepticus","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"34","kind":"background"},{"code":"commentary-single-kind","i":"50","kind":"background"},{"code":"commentary-single-kind","i":"51","kind":"background"},{"code":"commentary-single-kind","i":"86","kind":"scripture"}],"stats":{"passages":111,"translated":111,"commentary_passages":111,"commentary_units":661,"english_words":29143,"source_letters":122421,"commentary_kinds":9},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Clement of Alexandria (c. 150–215 CE) wrote the Protrepticus as an early Christian exhortation to Greek pagans, likely before 200 CE, during his tenure as head of the catechetical school in Alexandria.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The sole surviving Greek manuscript tradition for the Protrepticus is incomplete; the text depends on a single 11th-century codex (Codex Parisinus gr. 451) and later copies derived from it.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Protrepticus was not widely cited in later patristic literature; its influence revived in the Renaissance through Latin translations, notably by Gentian Hervet (1551).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Khazarzar edition is a digital transcription of Migne’s Patrologia Graeca (vol. 8, 1857), which itself reprints earlier editions; it does not incorporate modern critical emendations or collations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition provides no apparatus criticus, translation, or commentary; it offers only the Greek text as transmitted by Migne, without indication of lacunae or scribal corrections.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: Christian literature in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 111 narrative."},{"kind":"caution","severity":"caution","text":"17 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 1:1."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":111},"term_index":[],"citations":{"ed:khazarzar-clement-of-alexandria-protrepticus":{"label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}},"segments":[{"i":1,"ref":"p1","source":"ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΣ ΠΡΟΤΡΕΠΤΙΚΟΣ ΠΡΟΣ ΕΛΛΗΝΑΣ Ἀμφίων ὁ Θηβαῖος καὶ Ἀρίων ὁ Μηθυμναῖος \"ἄμφω μὲν ἤστην ᾠδικώ, μῦθος δὲ ἄμφω\" (καὶ τὸ ᾆσμα εἰσέτι τοῦτο Ἑλλήνων ᾄδεται χορῷ), τέχνῃ τῇ μουσικῇ ὃ μὲν ἰχθὺν δελεάσας, ὃ δὲ Θήβας τειχίσας. Θρᾴκιος δὲ ἄλλος σοφιστὴς (ἄλλος οὗτος μῦθος Ἑλληνικός) ἐτιθάσευε τὰ θηρία γυμνῇ τῇ ᾠδῇ καὶ δὴ τὰ δένδρα, τὰς φηγούς, μετεφύτευε τῇ μουσικῇ. Ἔχοιμ' ἄν σοι καὶ ἄλλον τούτοις ἀδελφὸν διηγή σασθαι μῦθον καὶ ᾠδόν, Εὔνομον τὸν Λοκρὸν καὶ τέττιγα τὸν Πυθικόν· πανήγυρις Ἑλληνικὴ ἐπὶ νεκρῷ δράκοντι συνεκροτεῖτο Πυθοῖ, ἐπιτάφιον ἑρπετοῦ ᾄδοντος Εὐνόμου· ὕμνος ἢ θρῆνος ὄφεως ἦν ἡ ᾠδή, οὐκ ἔχω λέγειν. Ἀγὼν δὲ ἦν καὶ ἐκιθάριζεν ὥρᾳ καύματος Εὔνομος, ὁπηνίκα οἱ τέττιγες ὑπὸ τοῖς πετάλοις ᾖδον ἀνὰ τὰ ὄρη θερόμενοι ἡλίῳ. Ἦιδον δὲ ἄρα οὐ τῷ δράκοντι τῷ νεκρῷ, τῷ Πυθικῷ, ἀλλὰ τῷ θεῷ τῷ πανσόφῳ αὐτόνομον ᾠδήν, τῶν Εὐνόμου βελτίονα νόμων. Ῥήγνυται χορδὴ τῷ Λοκρῷ· ἐφίπταται ὁ τέττιξ τῷ ζυγῷ· ἐτερέτιζεν ὡς ἐπὶ κλάδῳ τῷ ὀργάνῳ· καὶ τοῦ τέττιγος τῷ ᾄσματι ἁρμοσάμενος ὁ ᾠδὸς τὴν λείπουσαν ἀνεπλήρωσε χορδήν. Οὔκουν ᾠδῇ τῇ Εὐνόμου ἄγεται ὁ τέττιξ, ὡς ὁ μῦθος βούλεται, χαλκοῦν ἀναστήσας Πυθοῖ τὸν Εὔνομον αὐτῇ τῇ κιθάρᾳ καὶ τὸν συναγωνιστὴν τοῦ Λοκροῦ· ὃ δὲ ἑκὼν ἐφίπταται καὶ ᾄδει ἑκών. Ἕλλησι δ' ἐδόκει ὑποκριτὴς γεγονέναι μουσικῆς.","english":"Clement of Alexandria, Exhortation to the Greeks. Amphion of Thebes and Arion of Methymna were both singers, and both are myth (and this song is still sung by the chorus of the Greeks), one by the art of music having lured a fish, the other having walled Thebes. Another Thracian sophist (this is another Greek myth) tamed wild beasts with his naked song and even transplanted the trees, the oaks, by his music. I could also relate to you another myth akin to these and a singer, Eunomus of Locri and the Pythian cicada. A Greek festival was being held at Pytho over a dead serpent, Eunomus singing a dirge for the reptile. The song was a hymn or a lament for the serpent, I cannot say. There was a contest, and Eunomus was playing the cithara in the heat of summer, when the cicadas under the leaves were singing on the mountains, warmed by the sun. They were singing, then, not to the dead serpent, the Pythian one, but to the all-wise god, a song of their own, better than the laws of Eunomus. A string breaks for the Locrian; the cicada alights on the yoke; it chirped on the instrument as on a branch; and the singer, harmonizing with the song of the cicada, supplied the missing string. So the cicada is not led by the song of Eunomus, as the myth would have it, having set up a bronze statue of Eunomus at Pytho with his cithara and the fellow contestant of the Locrian; but it alights willingly and sings willingly. To the Greeks, however, he seemed to have become an interpreter of music.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀμφίων ὁ Θηβαῖος καὶ Ἀρίων ὁ Μηθυμναῖος","severity":"info","text":"Amphion and Arion are legendary Greek musicians; Amphion's music built Thebes' walls, Arion's lured a dolphin. Clement uses them to contrast pagan myth with Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μῦθος","severity":"info","text":"Clement repeatedly calls these stories 'myth' (μῦθος), distancing himself from their literal truth and framing them as fables unworthy of Christian belief.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Εὔνομον τὸν Λοκρὸν καὶ τέττιγα τὸν Πυθικόν","severity":"info","text":"Eunomus of Locri and the Pythian cicada: a Greek legend where a cicada replaces a broken string during a musical contest at Delphi. Clement reinterprets the cicada's song as voluntary praise of God, not a response to Eunomus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔχοιμ' ἄν σοι καὶ ἄλλον τούτοις ἀδελφὸν διηγήσασθαι μῦθον","severity":"info","text":"Clement signals a series of parallel myths, each introduced as 'another myth akin to these,' building a cumulative rhetorical contrast between pagan fables and Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"χαλκοῦν ἀναστήσας Πυθοῖ τὸν Εὔνομον","severity":"info","text":"Clement notes that a bronze statue of Eunomus was erected at Delphi, reflecting how Greeks memorialized myth as history. This detail underscores Clement's critique of Greek credulity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὕμνος ἢ θρῆνος ὄφεως ἦν ἡ ᾠδή, οὐκ ἔχω λέγειν","severity":"caution","text":"Clement professes uncertainty whether Eunomus' song was a hymn or a dirge for the serpent, signaling his ironic distance from the myth's details while still using it for argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which 'Thracian sophist' Clement means; likely Orpheus, but left unnamed. The phrase 'ἄλλος οὗτος μῦθος Ἑλληνικός' may also imply Clement is distancing himself from the historicity of the Thracian tale."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Πῇ δὴ οὖν μύθοις κενοῖς πεπιστεύκατε, θέλγεσθαι μουσικῇ τὰ ζῷα ὑπολαμβάνοντες; Ἀληθείας δὲ ὑμῖν τὸ πρόσωπον τὸ φαιδρὸν μόνον, ὡς ἔοικεν, ἐπίπλαστον εἶναι δοκεῖ καὶ τοῖς ἀπιστίας ὑποπέπτωκεν ὀφθαλμοῖς. Κιθαιρὼν δὲ ἄρα καὶ Ἑλικὼν καὶ τὰ Ὀδρυσῶν ὄρη καὶ Θρᾳκῶν τελεστήρια, τῆς πλάνης τὰ μυστήρια, τεθείασται καὶ καθύμνηται. Ἐγὼ μέν, εἰ καὶ μῦθός εἰσι, δυσανασχετῶ τοσαύταις ἐκτραγῳδουμέναις συμφοραῖς· ὑμῖν δὲ καὶ τῶν κακῶν αἱ ἀναγραφαὶ γεγόνασι δράματα καὶ τῶν δραμάτων οἱ ὑποκριταὶ θυμηδίας θεάματα. Ἀλλὰ γὰρ τὰ μὲν δράματα καὶ τοὺς ληναΐζοντας ποιητάς, τέλεον ἤδη παροινοῦντας, κιττῷ που ἀναδήσαντες, ἀφραίνοντας ἐκτόπως τελετῇ βακχικῇ, αὐτοῖς σατύροις καὶ θιάσῳ μαινόλῃ, σὺν καὶ τῷ ἄλλῳ δαιμόνων χορῷ, Ἑλικῶνι καὶ Κιθαιρῶνι κατακλείσωμεν γεγηρακόσιν, κατάγωμεν δὲ ἄνωθεν ἐξ οὐρανῶν ἀλήθειαν ἅμα φανοτάτῃ φρονήσει εἰς ὄρος ἅγιον θεοῦ καὶ χορὸν τὸν ἅγιον τὸν προφητικόν. Ἣ δὲ ὡς ὅτι μάλιστα τηλαυγὲς ἀποστίλβουσα φῶς καταυγαζέτω πάντῃ τοὺς ἐν σκότει κυλινδουμένους καὶ τῆς πλάνης τοὺς ἀνθρώπους ἀπαλλαττέτω, τὴν ὑπερτάτην ὀρέγουσα δεξιάν, τὴν σύνεσιν, εἰς σωτηρίαν· οἳ δὲ ἀνανεύσαντες καὶ ἀνακύψαντες Ἑλικῶνα μὲν καὶ Κιθαιρῶνα καταλειπόντων, οἰκούντων δὲ Σιών· \"ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερου σαλήμ\", λόγος οὐράνιος, ὁ γνήσιος ἀγωνιστὴς ἐπὶ τῷ παντὸς κόσμου θεάτρῳ στεφανούμενος.","english":"Why then have you believed in empty myths, supposing that animals are charmed by music? The bright face of truth alone, it seems, seems to you to be counterfeit and has fallen under the eyes of disbelief. Cithaeron and Helicon and the mountains of the Odrysians and the Thracian rites, the mysteries of error, have been deified and sung. For my part, even if they are myths, I am indignant at such tragedies of calamities; but for you, even the records of evils have become dramas, and the actors of the dramas have become spectacles of delight. But let us finally bind up the dramas and the poets who rave like Lenaeans, already completely drunk, with ivy somewhere, raving strangely in Bacchic rite, together with the satyrs and the mad throng, and the rest of the chorus of demons, and shut them up on aged Helicon and Cithaeron; and let us bring down from above, from the heavens, truth together with the most brilliant wisdom to the holy mountain of God and the holy prophetic chorus. And let it, shining as brightly as possible, illuminate with light all those rolling in darkness and deliver men from error, extending the supreme right hand, understanding, for salvation; and let them, lifting their heads and looking up, leave Helicon and Cithaeron and dwell on Zion: \"For from Zion will come forth law, and the word of the Lord from Jerusalem,\" a heavenly word, the genuine contestant crowned on the theater of the whole world.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Κιθαιρὼν ... Ἑλικὼν","severity":"info","text":"Cithaeron and Helicon are mountains in Boeotia and central Greece, respectively, associated in Greek myth with Dionysiac and musical rites. Clement contrasts them with the biblical Mount Zion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος κυρίου ἐξ Ἱερουσαλὴμ","severity":"info","text":"This is a free citation of Isaiah 2:3 (LXX: 'ἐκ γὰρ Σιων ἐξελεύσεται νόμος καὶ λόγος κυρίου ἐξ Ἱερουσαλὴμ'). Clement adapts it to contrast pagan mountains with the biblical source of divine law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τελεστήρια","severity":"info","text":"τελεστήρια (teletēria) refers to initiation halls or mystery rites. Clement calls them 'mysteries of error' (τῆς πλάνης τὰ μυστήρια), polemically equating pagan cults with deception.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατάγωμεν δὲ ἄνωθεν ἐξ οὐρανῶν ἀλήθειαν","severity":"info","text":"This sentence marks a rhetorical turn: Clement shifts from rejecting pagan myths to invoking a descent of truth from heaven, contrasting the 'holy mountain of God' with Helicon and Cithaeron.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ληναΐζοντας ποιητάς","severity":"info","text":"Ληναΐζοντας (Lēnaizontas) refers to the Lenaea, an Athenian festival of Dionysus. Clement uses the term to characterize poets as drunken Bacchic revelers, a common early Christian critique of pagan theater.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐγὼ μέν, εἰ καὶ μῦθός εἰσι","severity":"caution","text":"The phrase 'εἰ καὶ μῦθός εἰσι' is ambiguous: it could mean 'even if they are myths' (referring to the stories) or 'even if I am a myth' (referring to Clement himself). The context favors the former, as Clement discusses the myths of Cithaeron and Helicon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ καὶ μῦθός εἰσι' could be read as 'even if they are myths' (referring to the stories) or 'even if I am a myth' (referring to Clement). The context supports the former.","The exact referent of 'τὸ πρόσωπον τὸ φαιδρὸν' ('the bright face') is ambiguous: it may personify truth or refer to a specific representation of truth."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Αἴδει δέ γε ὁ Εὔνομος ὁ ἐμὸς οὐ τὸν Τερπάνδρου νόμον οὐδὲ τὸν Κηπίωνος, οὐδὲ μὴν Φρύγιον ἢ Λύδιον ἢ Δώριον, ἀλλὰ τῆς καινῆς ἁρμονίας τὸν ἀίδιον νόμον, τὸν φερώνυμον τοῦ θεοῦ, τὸ ᾆσμα τὸ καινόν, τὸ Λευιτικόν, \"νηπενθές τ' ἄχολόν τε, κακῶν ἐπίληθες ἁπάντων\"· γλυκύ τι καὶ ἀληθινὸν φάρμα κον πειθοῦς ἐγκέκραται τῷ ᾄσματι. Ἐμοὶ μὲν οὖν δοκοῦσιν ὁ Θρᾴκιος ἐκεῖνος Ὀρφεὺς καὶ ὁ Θηβαῖος καὶ ὁ Μηθυμναῖος, ἄνδρες τινὲς οὐκ ἄνδρες, ἀπατηλοὶ γεγονέναι, προσχήματι μουσικῆς λυμηνάμενοι τὸν βίον, ἐντέχνῳ τινὶ γοητείᾳ\n\nδαιμονῶντες εἰς διαφθοράς, ὕβρεις ὀργιάζοντες, πένθη ἐκθειάζοντες, τοὺς ἀνθρώπους ἐπὶ τὰ εἴδωλα χειραγωγῆσαι πρῶτοι, ναὶ μὴν λίθοις καὶ ξύλοις, τουτέστιν ἀγάλμασι καὶ σκιαγραφίαις, ἀνοικοδομῆσαι τὴν σκαιότητα τοῦ ἔθους, τὴν καλὴν ὄντως ἐκείνην ἐλευθερίαν τῶν ὑπ' οὐρανὸν πεπολιτευμένων ᾠδαῖς καὶ ἐπῳδαῖς ἐσχάτῃ δουλείᾳ καταζεύξαντες.\n\nἈλλ' οὐ τοιόσδε ὁ ᾠδὸς ὁ ἐμὸς οὐδ' εἰς μακρὰν καταλύσων ἀφῖκται τὴν δουλείαν τὴν πικρὰν τῶν τυραννούντων δαιμό νων, ὡς δὲ τὸν πρᾶον καὶ φιλάνθρωπον τῆς θεοσεβείας μετάγων ἡμᾶς ζυγὸν αὖθις εἰς οὐρανοὺς ἀνακαλεῖται τοὺς εἰς γῆν ἐρριμμένους. Μόνος γοῦν τῶν πώποτε τὰ ἀργαλεώτατα θηρία, τοὺς ἀνθρώπους, ἐτιθάσευεν, πτηνὰ μὲν τοὺς κούφους αὐτῶν, ἑρπετὰ δὲ τοὺς ἀπατεῶνας, καὶ λέοντας μὲν τοὺς θυμικούς, σύας δὲ τοὺς ἡδονικούς, λύκους δὲ τοὺς ἁρπακτικούς. Λίθοι δὲ καὶ ξύλα οἱ ἄφρονες· πρὸς δὲ καὶ λίθων ἀναισθητότερος ἄνθρωπος ἀγνοίᾳ βεβαπτισμένος. Μάρτυς ἡμῖν προφητικὴ παρίτω φωνή, συνῳδὸς ἀληθείας, τοὺς ἐν ἀγνοίᾳ καὶ ἀνοίᾳ κατατετριμμένους οἰκτείρουσα·","english":"Eunomus, my Eunomus, sings not the nome of Terpander nor that of Cepion, nor yet the Phrygian or Lydian or Dorian, but the eternal nome of the new harmony, the nome that bears the name of God, the new song, the Levitical song, \"that which brings forgetfulness of sorrow and of wrath, that which brings forgetfulness of all evils.\" A sweet and true drug of persuasion is mingled with the song. It seems to me, then, that that Thracian Orpheus, and the Theban, and the Methymnaean, men who were not men, were deceivers, who under the pretense of music corrupted life, practicing a kind of artful sorcery, raving in their demonic rites for destruction, celebrating orgies of insolence, deifying griefs, and were the first to lead men by the hand to idols, yes, to stones and wood, that is, to statues and paintings, building up the perversity of custom, and yoking with songs and incantations that truly beautiful freedom of those who live under heaven to the most abject slavery.\n\nBut not such is my singer, nor has he come to put an end, in the long run, to the bitter slavery of the tyrannizing demons; rather, leading us back to the gentle and philanthropic yoke of piety, he calls again to the heavens those who have been cast down to earth. He alone, of all who have ever been, tamed the most difficult beasts, men: the light-minded among them as birds, the deceivers as serpents, the passionate as lions, the pleasure-loving as swine, the rapacious as wolves. Stones and wood are the foolish; and more insensible than stones is a man steeped in ignorance. Let the prophetic voice, in harmony with truth, stand as our witness, pitying those worn down by ignorance and folly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"νόμον","severity":"info","text":"Clement plays on νόμον as both a musical 'nome' (a type of melody) and 'law', linking the new Christian song to divine ordinance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νηπενθές τ' ἄχολόν τε, κακῶν ἐπίληθες ἁπάντων","severity":"info","text":"This phrase, 'that which brings forgetfulness of sorrow and of wrath, that which brings forgetfulness of all evils', echoes Homer, Odyssey 4.221, where Helen's drug is described; Clement adapts it to the Christian song.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὔνομος","severity":"info","text":"Eunomus is a Locrian singer from Greek tradition, famed for defeating a rival in a musical contest; Clement reappropriates him as a figure for Christ or the Christian singer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Θρᾴκιος ἐκεῖνος Ὀρφεὺς καὶ ὁ Θηβαῖος καὶ ὁ Μηθυμναῖος","severity":"info","text":"Clement contrasts Orpheus (Thracian), Amphion (Theban), and Arion (Methymnaean) as deceivers, while his own singer tames men—a standard Christian polemic against pagan myth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' οὐ τοιόσδε ὁ ᾠδὸς ὁ ἐμός","severity":"info","text":"This adversative clause marks a clear structural pivot from critique of pagan music to praise of the Christian singer, reinforcing the protreptic aim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Λευιτικόν","severity":"info","text":"Clement calls the new song 'Levitical', linking it to the Levites' role in temple music; this reflects early Christian appropriation of Jewish liturgical heritage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Eunomus' is ambiguous: possibly a historical singer or a symbolic figure for Christ; the text does not resolve this.","The phrase 'τὸν φερώνυμον τοῦ θεοῦ' could mean 'bearing the name of God' or 'named after God'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"\"δυνατὸς γὰρ ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ\". Ὃς κατελεήσας τὴν ἀμαθίαν τὴν πολλὴν καὶ τὴν σκληροκαρδίαν τῶν εἰς τὴν ἀλήθειαν λελιθωμένων ἤγειρεν θεοσεβείας σπέρμα ἀρετῆς αἰσθόμενον ἐκ λίθων ἐκείνων, τῶν λίθοις πεπιστευκότων ἐθνῶν. Αὖθις οὖν ἰοβόλους τινὰς καὶ παλιμβόλους ὑποκριτὰς ἐφοδεύοντας δικαιοσύνῃ \"γεννήματα ἐχιδνῶν\" κέκληκέ που· ἀλλὰ καὶ τούτων εἴ τις τῶν ὄφεων μετανοήσαι ἑκών, ἑπόμενος δὴ τῷ λόγῳ \"ἄνθρωπος\" γίνεται \"θεοῦ\". \"Λύκους\" δὲ ἄλλους ἀλληγορεῖ προβάτων κῳδίοις ἠμφιεσμένους, τοὺς ἐν ἀνθρώπων μορφαῖς ἁρπακτικοὺς αἰνιττόμενος. Καὶ πάντα ἄρα ταῦτα ἀγριώτατα θηρία καὶ τοὺς τοιούτους λίθους ἡ οὐράνιος ᾠδὴ αὐτὴ μετεμόρφωσεν εἰς ἀνθρώπους ἡμέρους.\n\n\"Ἦμεν γάρ, ἦμέν ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἡδοναῖς καὶ ἐπιθυμίαις ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλή λους\", ᾗ φησιν ἡ ἀποστολικὴ γραφή· \"ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ, ἃ ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς\". Ὅρα τὸ ᾆσμα τὸ καινὸν ὅσον ἴσχυσεν· ἀνθρώπους ἐκ λίθων καὶ ἀνθρώπους ἐκ θηρίων πεποίηκεν. Οἱ δὲ τηνάλλως νεκροί, οἱ τῆς ὄντως οὔσης ἀμέτοχοι ζωῆς, ἀκροαταὶ μόνον γενόμενοι τοῦ ᾄσματος ἀνεβίωσαν. Τοῦτό τοι καὶ τὸ πᾶν ἐκόσμησεν ἐμμελῶς καὶ τῶν στοιχείων τὴν διαφωνίαν εἰς τάξιν ἐνέτεινε συμφωνίας, ἵνα δὴ ὅλος ὁ κόσμος αὐτῷ ἁρμονία γένηται.","english":"For God is able to raise up children to Abraham from these stones. He, taking pity on the great ignorance and hard-heartedness of those petrified toward the truth, raised up a seed of piety, conscious of virtue, from those stones—the nations that had trusted in stones. Again, then, he has somewhere called certain venomous and backsliding hypocrites who walk about in righteousness \"offspring of vipers.\" But if any of these serpents should willingly repent, following the Word, he becomes a \"man of God.\" He allegorizes others as \"wolves\" clothed in sheep's fleeces, hinting at those who are rapacious in human forms. And so all these wildest beasts and such stones that celestial song itself transformed into gentle humans.\n\n\"For we were, we too were once senseless, disobedient, wandering, enslaved to pleasures and various desires, living in wickedness and envy, hateful, hating one another,\" as the apostolic writing says; \"but when the kindness and philanthropy of our savior God appeared, not because of the works of righteousness that we performed, but according to his mercy he saved us.\" See how powerful the new song is: it has made humans from stones and humans from beasts. And those who were otherwise dead, who had no share in the life that truly is, merely becoming hearers of the song, came back to life. This, indeed, also adorned the whole cosmos melodiously and tuned the discord of the elements into the order of concord, so that the entire world might become harmony for him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δυνατὸς γὰρ ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ","severity":"info","text":"Clement alludes to God raising up children to Abraham from stones, echoing the LXX of Isaiah 51:2 or a similar prophetic promise of restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γεννήματα ἐχιδνῶν","severity":"info","text":"The phrase 'offspring of vipers' recalls Acts 28:3 (or a variant tradition), where Paul calls the Jews 'offspring of vipers'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνθρωπος θεοῦ","severity":"info","text":"The term 'man of God' is a biblical epithet for prophets (e.g., 1 Kings 13:1) and here denotes a transformed believer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λύκους ... προβάτων κῳδίοις ἠμφιεσμένους","severity":"info","text":"The allegory of wolves in sheep's clothing is a common biblical metaphor (cf. Matthew 7:15, Didache 2:2) for hypocrites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦμεν γάρ, ἦμέν ποτε καὶ ἡμεῖς ἀνόητοι ...","severity":"info","text":"Clement quotes an apostolic writing, likely a lost source or a paraphrase of 1 Corinthians 15:8-10, describing pre-conversion sinfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ᾆσμα τὸ καινὸν","severity":"info","text":"The 'new song' is a central motif in Clement's Protrepticus, symbolizing the Logos that transforms chaos into cosmic harmony.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the 'offspring of vipers' phrase is uncertain; it may be a conflation of Acts 28:3 and Matthew 3:7.","The 'apostolic writing' quoted is not identified; it may be a lost epistle or a paraphrase of Paul."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Καὶ θάλατταν μὲν ἀνῆκεν λελυμένην, γῆς δὲ ἐπιβαίνειν κεκώλυκεν αὐτήν, γῆν δ' ἔμπαλιν ἐστερέωσεν φερομένην καὶ ὅρον αὐτὴν ἔπηξεν θαλάττης· ναὶ μὴν καὶ πυρὸς ὁρμὴν ἐμάλαξεν ἀέρι, οἱονεὶ Δώριον ἁρμονίαν κεράσας Λυδίῳ· καὶ τὴν ἀέρος ἀπηνῆ ψυχρότητα τῇ παραπλοκῇ τοῦ πυρὸς ἐτιθάσευεν, τοὺς νεάτους τῶν ὅλων φθόγγους τούτους κιρνὰς ἐμμελῶς. Καὶ δὴ τὸ ᾆσμα τὸ ἀκήρατον, ἔρεισμα τῶν ὅλων καὶ ἁρμονία τῶν πάντων, ἀπὸ τῶν μέσων ἐπὶ τὰ πέρατα καὶ ἀπὸ τῶν ἄκρων ἐπὶ τὰ μέσα διαταθέν, ἡρμόσατο τόδε τὸ πᾶν, οὐ κατὰ τὴν Θρᾴκιον μουσικήν, τὴν παραπλήσιον Ἰουβάλ, κατὰ δὲ τὴν πάτριον τοῦ θεοῦ βούλησιν, ἣν ἐζήλωσε Δαβίδ. Ὁ δὲ ἐκ Δαβὶδ καὶ πρὸ αὐτοῦ, ὁ τοῦ θεοῦ λόγος, λύραν μὲν καὶ κιθάραν, τὰ ἄψυχα ὄργανα, ὑπεριδών, κόσμον δὲ τόνδε καὶ δὴ καὶ τὸν σμικρὸν κόσμον, τὸν ἄνθρωπον, ψυχήν τε καὶ σῶμα αὐτοῦ, ἁγίῳ πνεύματι ἁρμοσάμενος, ψάλλει τῷ θεῷ διὰ τοῦ πολυφώνου ὀργάνου καὶ προσᾴδει τῷ ὀργάνῳ τῷ ἀνθρώπῳ. \"Σὺ γὰρ εἶ κιθάρα καὶ αὐλὸς καὶ ναὸς ἐμοί·\" κιθάρα διὰ τὴν ἁρμονίαν, αὐλὸς διὰ τὸ πνεῦμα, ναὸς διὰ τὸν λόγον, ἵν' ἣ μὲν κρέκῃ, τὸ δὲ","english":"And he let the sea, which had been dissolved, go free, but prevented it from stepping onto the land; and conversely, he solidified the land as it was being borne along and fixed it as a boundary for the sea. Moreover, he softened the rush of fire with air, blending, as it were, a Dorian harmony with a Lydian; and he tamed the harsh coldness of air by the interweaving of fire, mixing these youngest notes of the whole in a measured way. And indeed, the pure song, the support of the whole and the harmony of all things, stretched from the middle to the extremes and from the extremes to the middle, tuned this universe, not according to Thracian music, which resembles Jubal, but according to the ancestral will of God, which David emulated. And he who is from David and before him, the Word of God, disdaining the lyre and the cithara, the soulless instruments, but tuning this cosmos and indeed the small cosmos, man, both his soul and body, with the holy Spirit, plays for God through the many-voiced instrument and sings along with the instrument, man. \"For you are a cithara and a flute and a temple to me:\" a cithara because of harmony, a flute because of breath, a temple because of the Word, so that the one may sound, the other","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Δώριον ἁρμονίαν ... Λυδίῳ","severity":"info","text":"Dorian and Lydian are ancient Greek musical modes, associated with different ethical characters: Dorian with manly stability, Lydian with softness. Clement uses them to illustrate cosmic harmony through blending opposites.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Θρᾴκιον μουσικήν ... Ἰουβάλ","severity":"info","text":"Thracian music is associated with Orpheus, a mythical musician. Jubal, from Genesis 4:21, is the biblical inventor of music. Clement contrasts pagan and biblical musical traditions, aligning true harmony with divine will.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἐκ Δαβὶδ καὶ πρὸ αὐτοῦ, ὁ τοῦ θεοῦ λόγος","severity":"info","text":"This phrase identifies Christ as the Logos, who is both descendant of David (cf. Matthew 1:1) and pre-existent (cf. John 1:1). Clement merges Old Testament typology with Johannine theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σμικρὸν κόσμον","severity":"info","text":"The phrase 'small cosmos' (μικρὸς κόσμος) is a standard term for the human being as a microcosm, reflecting the macrocosm. Clement applies it to man as an instrument tuned by the Logos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ γὰρ εἶ κιθάρα καὶ αὐλὸς καὶ ναὸς ἐμοί","severity":"info","text":"This direct speech, likely a quotation from a lost hymn or Clement's own composition, shifts from third-person description to a second-person address, emphasizing the intimate relation between the Logos and the human soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"ἁγίῳ πνεύματι ἁρμοσάμενος","severity":"info","text":"The image of the Holy Spirit tuning the human instrument parallels Philo's concept of the Logos as a musician (e.g., De Opificio Mundi) and anticipates later Christian allegories of the soul as a lyre.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the direct quotation 'Σὺ γὰρ εἶ κιθάρα ...' is unclear; it may be the Logos addressing man, or man addressing the Logos. The reading taken follows the context of the Logos as the musician."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἐμπνέῃ, ὃ δὲ χωρήσῃ τὸν κύριον. Ναὶ μὴν ὁ Δαβὶδ ὁ βασιλεύς, ὁ κιθαριστής, οὗ μικρῷ πρόσθεν ἐμνήσθημεν, προὔτρεπεν ὡς τὴν ἀλήθειαν, ἀπέτρεπε δὲ εἰδώλων, πολλοῦ γε ἔδει ὑμνεῖν αὐτὸν τοὺς δαίμονας ἀληθεῖ πρὸς αὐτοῦ διωκομένους μουσικῇ, ᾗ τοῦ Σαοὺλ ἐνεργουμένου ἐκεῖνος ᾄδων μόνον αὐτὸν ἰάσατο. Καλὸν ὁ κύριος ὄργανον ἔμπνουν τὸν ἄνθρωπον ἐξειργάσατο κατ' εἰκόνα τὴν ἑαυτοῦ· ἀμέλει καὶ αὐτὸς ὄργανόν ἐστι τοῦ θεοῦ παναρμόνιον, ἐμμελὲς καὶ ἅγιον, σοφία ὑπερκόσμιος, οὐράνιος λόγος. Τί δὴ οὖν τὸ ὄργανον, ὁ τοῦ θεοῦ λόγος, ὁ κύριος, καὶ τὸ ᾆσμα τὸ καινὸν βούλεται; Ὀφθαλμοὺς ἀναπετάσαι τυφλῶν καὶ ὦτα ἀνοῖξαι κωφῶν καὶ σκάζοντας τὼ πόδε ἢ πλανωμένους εἰς δικαιοσύνην χειραγωγῆσαι, θεὸν ἀνθρώποις ἀφραίνουσιν ἐπιδεῖξαι, παῦσαι φθοράν, νικῆσαι θάνατον, υἱοὺς ἀπειθεῖς διαλλάξαι πατρί. Φιλάνθρωπον τὸ ὄργανον τοῦ θεοῦ· ὁ κύριος ἐλεεῖ, παιδεύει, προτρέπει, νουθετεῖ, σῴζει, φυλάττει καὶ μισθὸν ἡμῖν τῆς μαθήσεως ἐκ περιου σίας βασιλείαν οὐρανῶν ἐπαγγέλλεται, τοῦτο μόνον ἀπολαύων ἡμῶν, ὃ σῳζόμεθα. Κακία μὲν γὰρ τὴν ἀνθρώπων ἐπιβόσκεται φθοράν, ἡ δὲ ἀλήθεια, ὥσπερ ἡ μέλιττα λυμαινομένη τῶν ὄντων οὐδέν, ἐπὶ μόνης τῆς ἀνθρώπων ἀγάλλεται σωτηρίας. Ἔχεις οὖν τὴν ἐπαγγελίαν, ἔχεις τὴν φιλανθρωπίαν· τῆς χάριτος μεταλάμβανε. Καί μου τὸ ᾆσμα τὸ σωτήριον μὴ καινὸν οὕτως ὑπολάβῃς ὡς σκεῦος ἢ ὡς οἰκίαν· \"πρὸ ἑωσφόρου\" γὰρ ἦν, καὶ \"ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν καὶ θεὸς ἦν ὁ λόγος\". Παλαιὰ δὲ ἡ πλάνη, καινὸν δὲ ἡ ἀλήθεια φαίνεται.","english":"breathes, and the other receives the Lord. Indeed, King David, the cithara player, whom we mentioned a little earlier, exhorted toward the truth and turned away from idols; far be it from the demons to hymn him, since they were truly driven away by his music, with which he healed only Saul when he was possessed, singing alone. The Lord fashioned a beautiful living instrument, man, in his own image; and indeed, he himself is a perfectly harmonious instrument of God, melodious and holy, a supercosmic wisdom, a heavenly Word. What then does the instrument, the Word of God, the Lord, and the new song intend? To open the eyes of the blind and unstop the ears of the deaf, to lead the lame or the wandering by the hand to righteousness, to show God to senseless men, to put an end to corruption, to conquer death, to reconcile disobedient sons to their father. The instrument of God is philanthropic: the Lord pities, educates, exhorts, admonishes, saves, protects, and promises us the kingdom of heaven as a reward for learning, enjoying from us only this, that we are saved. For evil feeds on the corruption of men, but truth, like the bee that harms none of the things that exist, rejoices only in the salvation of men. So you have the promise, you have the philanthropy: partake of the grace. And do not suppose my saving song is new in the sense of a vessel or a house; for it was \"before the morning star,\" and \"in the beginning was the Word, and the Word was with God, and the Word was God.\" Error is old, but truth appears new.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ λόγος","severity":"info","text":"Clement quotes John 1:1, a foundational text for Logos theology, to assert the pre-existence of the Word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Logos here denotes the divine Word, identified with Christ, as a cosmic principle and instrument of salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δαβὶδ ὁ βασιλεύς, ὁ κιθαριστής","severity":"info","text":"David as cithara-player and exorcist reflects a tradition (1 Sam 16:14-23) where his music soothes Saul's madness, used by Clement to contrast true divine music with pagan idolatry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καλὸν ὁ κύριος ὄργανον ἔμπνουν τὸν ἄνθρωπον ἐξειργάσατο","severity":"info","text":"This passage shifts from biblical exempla to a metaphor of man as a living instrument of God, developing the theme of divine harmony.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ ἡ μέλιττα λυμαινομένη τῶν ὄντων οὐδέν","severity":"info","text":"The bee as a symbol of harmless truth recalls a common topos in Greek philosophy (e.g., Plato, Phaedo 82b) and early Christian literature, emphasizing truth's non-destructive nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρὸ ἑωσφόρου","severity":"info","text":"The phrase 'before the morning star' echoes Psalm 110:3 (LXX) and is used by Clement to argue the eternal pre-existence of the Logos, a point later developed in Arian controversies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ ἑωσφόρου' may be a loose citation; its exact source is uncertain.","The reference to David healing Saul 'singing alone' is ambiguous: it may imply solo performance or exclusive reliance on music."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":7,"ref":"p7","source":"Εἴτ' οὖν ἀρχαίους τοὺς Φρύγας διδάσκουσιν αἶγες μυθικαί, εἴτε αὖ τοὺς Ἀρκάδας οἱ προσελήνους ἀναγράφοντες ποιηταί, εἴτε μὴν αὖ τοὺς Αἰγυπτίους οἱ καὶ πρώτην ταύτην ἀναφῆναι τὴν γῆν θεούς τε καὶ ἀνθρώπους ὀνειρώσσοντες· ἀλλ' οὐ πρό γε τοῦ κόσμου τοῦδε τούτων οὐδὲ εἷς, πρὸ δὲ τῆς τοῦ κόσμου καταβολῆς ἡμεῖς, οἱ τῷ δεῖν ἔσεσθαι ἐν αὐτῷ πρότερον γεγεννημένοι τῷ θεῷ, τοῦ θεοῦ λόγου τὰ λογικὰ πλάσματα ἡμεῖς, δι' ὃν ἀρχαΐζομεν, ὅτι \"ἐν ἀρχῇ ὁ λόγος ἦν.\" Ἀλλ' ὅτι μὲν ἦν ὁ λόγος ἄνωθεν, ἀρχὴ θεία τῶν πάντων ἦν τε καὶ ἔστιν· ὅτι δὲ νῦν ὄνομα ἔλαβεν τὸ πάλαι καθωσιωμένον, δυνάμεως ἄξιον, ὁ Χριστός, καινὸν ᾆσμά μοι κέκληται. Αἴτιος γοῦν ὁ λόγος, ὁ Χριστός, καὶ τοῦ εἶναι πάλαι ἡμᾶς (ἦν γὰρ ἐν θεῷ), καὶ τοῦ εὖ εἶναι (νῦν δὴ ἐπεφάνη ἀνθρώποις)–αὐτὸς οὗτος ὁ λόγος, ὁ μόνος ἄμφω, θεός τε καὶ ἄνθρωπος, ἁπάντων ἡμῖν αἴτιος ἀγαθῶν· παρ' οὗ τὸ εὖ ζῆν ἐκδιδασκόμενοι εἰς ἀίδιον ζωὴν παραπεμπόμεθα.\n\nΚατὰ γὰρ τὸν θεσπέσιον ἐκεῖνον τοῦ κυρίου ἀπόστολον \"ἡ χάρις ἡ τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις ἐπεφάνη, παιδεύουσα ἡμᾶς, ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ.\" Τοῦτό ἐστι τὸ ᾆσμα τὸ καινόν, ἡ ἐπιφάνεια ἡ νῦν ἐκλάμψασα ἐν ἡμῖν τοῦ ἐν ἀρχῇ ὄντος καὶ προόντος λόγου· ἐπεφάνη δὲ ἔναγχος ὁ προὼν σωτήρ, ἐπεφάνη ὁ ἐν τῷ ὄντι ὤν, ὅτι \"ὁ λόγος ἦν πρὸς τὸν θεόν,\" διδάσκαλος, ἐπεφάνη ᾧ τὰ πάντα δεδημιούργηται λόγος·","english":"Whether the mythical goats teach the Phrygians to be ancient, or the poets who record the Arcadians as pre-lunar, or the Egyptians who dream that this land was the first to appear, both gods and men—yet not one of these existed before this cosmos. Before the foundation of the cosmos, we existed, we who were born earlier to God, to be in it of necessity, the rational creations of the divine Word, through whom we claim antiquity, because \"in the beginning was the Word.\" But that the Word existed from above, a divine beginning of all things, was and is; and that now the name, long consecrated and worthy of power, Christ, has been taken, a new song has been called for me. For the Word, Christ, is the cause both of our earlier existence (for we were in God) and of our well-being (for now he has appeared to men)—this same Word, alone both, God and man, is the cause of all good things for us; from him, learning to live well, we are sent on to eternal life.\n\nFor according to that inspired apostle of the Lord, \"the saving grace of God has appeared to all men, teaching us, so that, renouncing impiety and worldly desires, we may live temperately, justly, and piously in the present age, awaiting the blessed hope and epiphany of the glory of our great God and Savior Jesus Christ.\" This is the new song, the epiphany now shining among us of the Word that was in the beginning and pre-existed; the pre-existing savior has recently appeared, the one who is in being has appeared, because \"the Word was with God,\" the teacher, the Word by whom all things have been created has appeared.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"Λόγος (Word) is a central term in Clement's theology, denoting both the divine reason and Christ as the pre-existent Logos. Here it is identified with Christ and linked to John 1:1.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ὁ λόγος ἦν","severity":"info","text":"Clement quotes John 1:1 ('In the beginning was the Word') to ground his claim that Christians are ancient because the Logos pre-exists creation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ χάρις ἡ τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις ἐπεφάνη","severity":"info","text":"Clement cites an 'inspired apostle' (likely Paul) with a phrase not verbatim in the NT; it echoes themes of grace and epiphany, possibly from a lost source or a paraphrase of 2 Timothy 1:9-10.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσελήνους","severity":"info","text":"Προσελήνους ('pre-lunar') refers to the Arcadians' claim to have existed before the moon, a common trope in Greek mythology. Clement dismisses such claims to assert Christian priority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a polemic against pagan claims of antiquity to a positive assertion of Christian pre-existence, then to a citation of apostolic authority, forming a three-part argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ᾆσμα τὸ καινόν","severity":"info","text":"Clement's 'new song' (ᾆσμα καινόν) is a key motif in the Protrepticus, contrasting pagan hymns with Christian revelation. It echoes the 'new song' of Revelation 5:9 and 14:3.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'inspired apostle' and the exact source of the quotation are uncertain; it may be a paraphrase or a lost text."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"καὶ τὸ ζῆν ἐν ἀρχῇ μετὰ τοῦ πλάσαι παρασχὼν ὡς δημιουργός, τὸ εὖ ζῆν ἐδίδαξεν ἐπιφανεὶς ὡς διδάσκαλος, ἵνα τὸ ἀεὶ ζῆν ὕστερον ὡς θεὸς χορηγήσῃ. Ὃ δὲ οὐ νῦν γε πρῶτον ᾤκτειρεν ἡμᾶς τῆς πλάνης, ἀλλ' ἄνωθεν ἀρχῆθεν, νῦν δὲ ἤδη ἀπολλυμένους ἐπιφανεὶς περισέσωκεν. Τὸ γὰρ πονηρὸν καὶ ἑρπηστικὸν θηρίον γοητεῦον καταδουλοῦται καὶ αἰκίζεται εἰσέτι νῦν τοὺς ἀνθρώπους, ἐμοὶ δοκεῖν, βαρβα ρικῶς τιμωρούμενον, οἳ νεκροῖς τοὺς αἰχμαλώτους συνδεῖν λέγονται σώμασιν, ἔστ' ἂν αὐτοῖς καὶ συσσαπῶσιν. Ὁ γοῦν πονηρὸς οὑτοσὶ τύραννος καὶ δράκων, οὓς ἂν οἷός τε εἴη ἐκ γενετῆς σφετερίσασθαι, λίθοις καὶ ξύλοις\n\nκαὶ ἀγάλμασιν καὶ τοιούτοις τισὶν εἰδώλοις προσσφίγξας τῷ δεισιδαιμονίας ἀθλίῳ δεσμῷ, τοῦτο δὴ τὸ λεγόμενον, ζῶντας ἐπιφέρων συνέθαψεν αὐτούς, ἔστ' ἂν καὶ συμφθαρῶσιν. Οὗ δὴ χάριν (εἷς γὰρ ὁ ἀπατεὼν ἄνωθεν μὲν τὴν Εὔαν, νῦν δὲ ἤδη καὶ τοὺς ἄλλους ἀνθρώπους εἰς θάνατον ὑποφέρων) εἷς καὶ αὐτὸς ἐπίκουρος καὶ βοηθὸς ἡμῖν ὁ κύριος, προμηνύων ἀρχῆθεν προφητικῶς, νῦν δὲ ἤδη καὶ ἐναργῶς εἰς σωτηρίαν παρα καλῶν.","english":"Having provided life in the beginning along with creation as a craftsman, he taught how to live well by appearing as a teacher, so that he might later supply eternal life as a god. And he did not take pity on us for our error only now for the first time, but from above, from the beginning, and now, when we were already perishing, he has appeared and saved us completely. For the evil and creeping beast, bewitching, enslaves and tortures men even now, it seems to me, punishing them in a barbaric manner, like those who are said to bind captives to dead bodies until they rot together with them. So this wicked tyrant and serpent, those whom he is able to appropriate from birth, binding them to stones and wood and statues and suchlike idols with the miserable bond of superstition—this, as the saying goes, he has buried alive, bringing them together, until they also decay. For this reason (for the deceiver is one, from above leading Eve, and now also leading other men to death), one and the same is our helper and assistant, the Lord, from the beginning foretelling prophetically, and now also clearly calling to salvation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ εὖ ζῆν ἐδίδαξεν ἐπιφανεὶς ὡς διδάσκαλος","severity":"info","text":"Clement distinguishes three stages of Christ's activity: as craftsman (demiurge) providing life, as teacher showing how to live well, and as god granting eternal life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑρπηστικὸν θηρίον","severity":"info","text":"The 'creeping beast' (ἑρπηστικὸν θηρίον) is a standard epithet for the serpent in early Christian polemic, here identified with the devil or evil tyrant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νεκροῖς τοὺς αἰχμαλώτους συνδεῖν","severity":"info","text":"The practice of binding captives to corpses until they rot together is attested in ancient sources as a barbaric punishment, possibly Persian or Scythian in origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν Εὔαν","severity":"info","text":"Eve is mentioned as the first human led astray by the serpent, echoing Genesis 3. Clement uses her as a type for all humanity deceived by the devil.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἷς γὰρ ὁ ἀπατεών","severity":"info","text":"The passage contrasts the single deceiver (the serpent) with the single helper (the Lord), creating a parallel structure that emphasizes the cosmic struggle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"δεισιδαιμονίας ἀθλίῳ δεσμῷ","severity":"info","text":"Clement's critique of binding worshippers to idols as a 'miserable bond of superstition' (δεισιδαιμονίας δεσμῷ) reflects a common early Christian polemic against pagan cult statues.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄνωθεν μὲν τὴν Εὔαν, νῦν δὲ ἤδη καὶ τοὺς ἄλλους ἀνθρώπους' could be read as the deceiver leading Eve 'from above' (i.e., from heaven) or 'from the beginning'; the translation takes the latter sense."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Φύγωμεν οὖν ἀποστολικῇ πειθόμενοι παραγγελίᾳ \"τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας\", καὶ τῷ σωτῆρι τῷ κυρίῳ προσδράμωμεν, ὃς καὶ νῦν καὶ ἀεὶ προὔτρεπεν εἰς σωτηρίαν, διὰ τεράτων καὶ σημείων ἐν Αἰγύπτῳ, ἐν ἐρήμῳ διά τε τῆς βάτου καὶ τῆς ἀκολουθούσης χάριτι φιλανθρωπίας θεραπαίνης δίκην Ἑβραίοις νεφέλης. Τούτῳ μὲν δὴ τῷ φόβῳ τοὺς σκληροκαρδίους προὔτρεπεν· ἤδη δὲ καὶ διὰ Μωσέως τοῦ πανσόφου καὶ τοῦ φιλαλήθους Ἡσαΐα καὶ παντὸς τοῦ προφητικοῦ χοροῦ λογικώτερον ἐπὶ τὸν λόγον ἐπιστρέφει τοὺς τὰ ὦτα κεκτημένους· καὶ ἔσθ' ὅπῃ μὲν λοιδορεῖται, ἔστιν δ' οὗ καὶ ἀπειλεῖ· τοὺς δὲ καὶ θρηνεῖ τῶν ἀνθρώπων· ᾄδει δὲ ἄλλοις, καθάπερ ἰατρὸς ἀγαθὸς τῶν νοσούντων σωμάτων τὰ μὲν καταπλάττων, τὰ δὲ καταλεαίνων, τὰ δὲ καταντλῶν, τὰ δὲ καὶ σιδήρῳ διαιρῶν, ἐπικαίων δὲ ἄλλα, ἔστι δ' οὗ καὶ ἀποπρίων, εἴ πως οἷόν τε κἂν παρὰ μέρος ἢ μέλος τὸν ἄνθρωπον ὑγιᾶναι. Πολύφωνός γε ὁ σωτὴρ καὶ πολύτροπος εἰς ἀνθρώπων σωτηρίαν· ἀπειλῶν νουθετεῖ, λοιδορούμενος ἐπιστρέφει, θρηνῶν ἐλεεῖ, ψάλλων παρακαλεῖ, διὰ βάτου λαλεῖ (σημείων ἐκεῖνοι καὶ τεράτων ἔχρῃζον) καὶ τῷ πυρὶ δεδίττεται τοὺς ἀνθρώπους, ἀνάπτων ἐκ κίονος τὴν φλόγα, δεῖγμα ὁμοῦ χάριτος καὶ φόβου· ἐὰν ὑπακούσῃς, τὸ φῶς, ἐὰν παρακούσῃς, τὸ πῦρ. Ἐπειδὴ δὲ καὶ κίονος καὶ βάτου ἡ σὰρξ τιμιωτέρα, προφῆται μετ' ἐκεῖνα φθέγγονται, αὐτὸς ἐν Ἡσαΐᾳ ὁ κύριος λαλῶν, αὐτὸς ἐν Ἠλίᾳ, ἐν στόματι προφητῶν αὐτός·","english":"Let us then flee, obeying the apostolic command, \"the ruler of the power of the air, the spirit now active in the sons of disobedience,\" and let us run to the savior the Lord, who both now and always has exhorted us to salvation, through wonders and signs in Egypt, in the desert through both the bush and the cloud that followed, like a handmaid, with the philanthropy of grace for the Hebrews. By this fear, indeed, he exhorted the hard-hearted; but already also through Moses the all-wise and the truth-loving Isaiah and the whole prophetic chorus he more rationally turns to the Word those who have ears; and in some places he is reviled, in others he threatens; and he laments some men; and he sings to others, just as a good doctor, for sick bodies, applies poultices to some, smoothes others, drenches others, cuts others with iron, cauterizes others, and in some cases saws off, if only it is possible to heal the man even in part or in limb. The savior is indeed many-voiced and many-turned for the salvation of men: threatening he admonishes, reviled he converts, lamenting he pities, singing he encourages, he speaks through a bush (those men needed signs and wonders) and he frightens men with fire, kindling the flame from a pillar, a demonstration of both grace and fear: if you obey, the light; if you disobey, the fire. And since flesh is more honorable than a pillar and a bush, prophets speak after those things, the Lord himself speaking in Isaiah, himself in Elijah, himself in the mouth of the prophets.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας","severity":"info","text":"Clement quotes Ephesians 2:2, where Paul describes the devil as ruler of the air, active in the disobedient.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διὰ τεράτων καὶ σημείων ἐν Αἰγύπτῳ, ἐν ἐρήμῳ διά τε τῆς βάτου καὶ τῆς ἀκολουθούσης ... νεφέλης","severity":"info","text":"Clement alludes to Exodus events: the burning bush (Ex 3:2-4) and the cloud leading Israel (Ex 13:21-22), presented as divine exhortations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πολύφωνός γε ὁ σωτὴρ καὶ πολύτροπος","severity":"info","text":"Clement describes the savior as 'many-voiced' and 'many-turned,' emphasizing varied methods of salvation, echoing Homeric epithets for Odysseus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πολύφωνός γε ὁ σωτὴρ ...","severity":"info","text":"This sentence summarizes the preceding catalogue of divine actions (threatening, lamenting, singing) as a unified, multi-modal exhortation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ ἰατρὸς ἀγαθὸς ...","severity":"info","text":"The medical metaphor (poultices, cutting, cauterizing) parallels Clement's earlier use of healing imagery and is common in Greek moral philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὐτὸς ἐν Ἡσαΐᾳ ὁ κύριος λαλῶν, αὐτὸς ἐν Ἠλίᾳ, ἐν στόματι προφητῶν αὐτός","severity":"info","text":"Clement asserts the Lord speaks directly through Isaiah, Elijah, and the prophets, reflecting a Logos theology that identifies Christ with prophetic inspiration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος' is a direct quotation from Ephesians 2:2, but Clement does not name the source; the reading as a Pauline citation is secure.","The reference to 'the cloud that followed like a handmaid' may conflate the pillar of cloud (Ex 13:21) with the cloud that guided Israel; the sense is clear."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"σὺ δὲ ἀλλ' εἰ προφήταις μὴ πιστεύεις, μῦθον δ' ὑπολαμβάνεις καὶ τοὺς ἄνδρας καὶ τὸ πῦρ, αὐτός σοι λαλήσει ὁ κύριος, \"ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ· ἐκένωσεν δὲ ἑαυτόν\" ὁ φιλοικτίρμων θεός, σῶσαι τὸν ἄνθρωπον γλιχόμενος· καὶ αὐτὸς ἤδη σοὶ ἐναργῶς ὁ λόγος λαλεῖ, δυσωπῶν τὴν ἀπιστίαν, ναί φημι, ὁ λόγος ὁ τοῦ θεοῦ ἄνθρωπος γενόμενος, ἵνα δὴ καὶ σὺ παρὰ ἀνθρώπου μάθῃς, πῇ ποτε ἄρα ἄνθρωπος γένηται θεός. Εἶτ' οὐκ ἄτοπον, ὦ φίλοι, τὸν μὲν θεὸν ἀεὶ προτρέπειν ἡμᾶς ἐπ' ἀρετήν, ἡμᾶς δὲ ἀναδύεσθαι τὴν ὠφέλειαν καὶ ἀναβάλλεσθαι τὴν σωτηρίαν; Ἦ γὰρ οὐχὶ καὶ Ἰωάννης ἐπὶ σωτηρίαν παρακαλεῖ καὶ τὸ πᾶν γίνεται φωνὴ προτρεπτική; Πυθώμεθα τοίνυν αὐτοῦ· \"τίς πόθεν εἶς ἀνδρῶν;\" Ἠλίας μὲν οὐκ ἐρεῖ, Χριστὸς δὲ εἶναι ἀρνήσεται· φωνὴ δὲ ὁμολο γήσει ἐν ἐρήμῳ βοῶσα. Τίς οὖν ἔστιν Ἰωάννης; Ὡς τύπῳ λαβεῖν, ἐξέστω εἰπεῖν, φωνὴ τοῦ λόγου προτρεπτικὴ ἐν ἐρήμῳ βοῶσα. Τί βοᾷς, ὦ φωνή; \"Εἰπὲ καὶ ἡμῖν.\" \"Εὐθείας ποιεῖτε τὰς ὁδοὺς κυρίου\". Πρόδρομος Ἰωάννης καὶ ἡ φωνὴ πρόδρομος τοῦ λόγου, φωνὴ παρακλητική, προετοιμάζουσα εἰς σωτηρίαν, φωνὴ προτρέπουσα εἰς κληρονομίαν οὐρανῶν· δι' ἣν ἡ στεῖρα καὶ ἔρημος ἄγονος οὐκέτι. Ταύτην μοι τὴν κυοφορίαν προεθέσπισεν ἀγγέλου φωνή· πρόδρομος ἦν κἀκείνη τοῦ κυρίου, στεῖραν εὐαγγελιζομένη γυναῖκα, ὡς Ἰωάννης τὴν ἔρημον. Διὰ ταύτην τοίνυν τοῦ λόγου τὴν φωνὴν ἡ στεῖρα εὐτεκνεῖ καὶ ἡ ἔρημος καρποφορεῖ·","english":"But if you do not believe the prophets, and consider both the men and the fire a myth, the Lord himself will speak to you, \"who, being in the form of God, did not consider it a usurpation to be equal to God; he emptied himself,\" the compassionate God, eager to save humanity; and the Word himself now speaks clearly to you, shaming your disbelief, yes, I say, the Word of God become man, so that you too may learn from a man how a man becomes God. Is it not then absurd, O friends, that God always exhorts us to virtue, while we shrink from the benefit and postpone our salvation? For does not John also call to salvation, and does not the whole become an exhorting voice? Let us then ask him: \"Who and whence are you, O man?\" He will not say he is Elijah, and he will deny being Christ; but he will confess he is a voice crying in the wilderness. Who then is John? To take him as a type, let it be said, he is the exhorting voice of the Word crying in the wilderness. What do you cry, O voice? \"Tell us also.\" \"Make straight the ways of the Lord.\" John is the forerunner, and the voice is the forerunner of the Word, a paraclete voice, preparing for salvation, a voice exhorting to the inheritance of the heavens; through which the barren and desolate wilderness is no longer unfruitful. This pregnancy was foretold to me by an angel's voice; that too was a forerunner of the Lord, announcing good news to a barren woman, as John does to the wilderness. Through this voice of the Word, then, the barren woman bears well, and the wilderness bears fruit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ· ἐκένωσεν δὲ ἑαυτόν","severity":"info","text":"Clement adapts Philippians 2:6-7, where Paul describes Christ's humility. The phrase 'emptied himself' (ἐκένωσεν ἑαυτόν) is a key Pauline term for Christ's incarnation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εὐθείας ποιεῖτε τὰς ὁδοὺς κυρίου","severity":"info","text":"Clement quotes John the Baptist's cry, echoing Isaiah 40:3 LXX: 'Make straight the ways of the Lord.' The phrase is a call to moral and spiritual preparation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φωνὴ προτρεπτική","severity":"info","text":"The phrase 'exhorting voice' (φωνὴ προτρεπτική) is central to the Protrepticus title. Clement identifies John the Baptist as this voice, a forerunner of the Word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πρόδρομος","severity":"info","text":"John is called 'forerunner' (πρόδρομος), a title common in early Christian literature for John the Baptist, emphasizing his role as precursor to Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πυθώμεθα τοίνυν αὐτοῦ· \"τίς πόθεν εἶς ἀνδρῶν;\"","severity":"info","text":"Clement uses a rhetorical question from Homer (Odyssey 1.170) to frame John's identity, blending classical allusion with Christian typology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"στείραν εὐαγγελιζομένη γυναῖκα","severity":"info","text":"The 'barren woman' (στείρα) alludes to Elizabeth, mother of John the Baptist, whose pregnancy was announced by an angel (Luke 1:13-20). Clement parallels this with the wilderness made fruitful.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς τύπῳ λαβεῖν' may be read as 'to take as a type' or 'as an example'; the translation follows the typological interpretation.","The identity of the 'barren woman' (στείρα) is not explicitly named; the reading assumes Elizabeth, but could refer to a generic figure."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"αἱ πρόδρομοι τοῦ κυρίου φωναὶ δύο, ἀγγέλου καὶ Ἰωάννου, αἰνίσσονταί μοι τὴν ἐναποκειμένην σωτηρίαν, ὡς ἐπιφανέντος τοῦ λόγου τοῦδε εὐτεκνίας ἡμᾶς καρπὸν ἀπενέγκασθαι, ζωὴν ἀίδιον. Ἄμφω γοῦν ἐς ταὐτὸν ἀγαγοῦσα τὰ φωνὰ ἡ γραφὴ σαφηνίζει τὸ πᾶν·\n\n\"Ἀκουσάτω ἡ οὐ τίκτουσα· ῥηξάτω φωνὴν ἡ οὐκ ὠδίνουσα, ὅτι πλείονα τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.\" Ἡμῖν εὐηγγελίζετο ἄγγελος, ἡμᾶς προὔτρεπεν Ἰωάννης νοῆσαι τὸν γεωργόν, ζητῆσαι τὸν ἄνδρα. Εἷς γὰρ καὶ ὁ αὐτὸς οὗτος, ὁ τῆς στείρας ἀνήρ, ὁ τῆς ἐρήμου γεωργός, ὁ τῆς θείας ἐμπλήσας δυνάμεως καὶ τὴν στεῖραν καὶ τὴν ἔρημον. Ἐπεὶ γὰρ πολλὰ τὰ τέκνα τῆς εὐγενοῦς, ἄπαις δὲ ἦν διὰ ἀπείθειαν ἡ πολύπαις ἀνέκαθεν Ἑβραία γυνή, ἡ στεῖρα τὸν ἄνδρα λαμβάνει καὶ ἡ ἔρημος τὸν γεωργόν· εἶτα ἣ μὲν καρπῶν, ἣ δὲ πιστῶν, ἄμφω δὲ μητέρες διὰ τὸν λόγον· ἀπίστοις δὲ εἰσέτι νῦν καὶ στεῖρα καὶ ἔρημος περιλείπεται. Ὁ μὲν Ἰωάννης, ὁ κῆρυξ τοῦ λόγου, ταύτῃ πῃ παρεκάλει ἑτοίμους γίνεσθαι εἰς θεοῦ τοῦ Χριστοῦ παρουσίαν, καὶ τοῦτο ἦν ὃ ᾐνίσσετο ἡ Ζαχαρίου σιωπή, ἀναμένουσα τὸν πρόδρομον τοῦ Χριστοῦ καρπόν, ἵνα τῆς ἀληθείας τὸ φῶς, ὁ λόγος, τῶν προφητικῶν αἰνιγμάτων τὴν μυστικὴν ἀπολύ σηται σιωπήν, εὐαγγέλιον γενόμενος. Σὺ δὲ εἰ ποθεῖς ἰδεῖν ὡς ἀληθῶς τὸν θεόν, καθαρσίων μεταλάμβανε θεοπρεπῶν, οὐ δάφνης πετάλων καὶ ταινιῶν τινων ἐρίῳ καὶ πορφύρᾳ πεποικιλμένων, δικαιοσύνην δὲ ἀναδησάμενος καὶ τῆς ἐγκρατείας τὰ πέταλα περιθέμενος πολυπραγμόνει Χριστόν· \"ἐγὼ γάρ εἰμι ἡ θύρα\", φησί που·","english":"The forerunning voices of the Lord, those of the angel and of John, hint to me at the salvation stored up, that with the appearance of this Word we may reap the fruit of good offspring, eternal life. Indeed, bringing both voices together to the same point, the Scripture makes the whole clear:\n\n\"Let the one who does not give birth hear; let the one who is not in labor cry out, because the children of the desert are more numerous than those of the woman who has a husband.\" An angel proclaimed the good news to us, John urged us to understand the farmer, to seek the husband. For this one is the same, the husband of the barren woman, the farmer of the desert, who filled both the barren woman and the desert with divine power. Since the children of the noble woman were many, but she was childless through disobedience, the once prolific Hebrew woman, the barren woman receives the husband and the desert receives the farmer; then one becomes mother of fruits, the other of the faithful, both mothers through the Word; but for the unbelievers even now both remain barren and desert. John, the herald of the Word, in this way urged them to be ready for the coming of God the Christ, and this was what the silence of Zachariah hinted at, awaiting the forerunning fruit of Christ, so that the light of truth, the Word, might release the mystical silence of the prophetic riddles, becoming gospel. But if you truly desire to see God, partake of purifications befitting God, not of laurel leaves and fillets adorned with wool and purple, but binding on righteousness and putting on the leaves of temperance, busy yourself with Christ; \"for I am the door,\" he says somewhere.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρόδρομοι","severity":"info","text":"πρόδρομοι (forerunners) is a key term in Clement’s typology, referring to John the Baptist and the angel Gabriel as heralds of the Word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀκουσάτω ἡ οὐ τίκτουσα· ῥηξάτω φωνὴν ἡ οὐκ ὠδίνουσα","severity":"info","text":"This quotation is not a direct biblical verse but a paraphrase or composite, likely echoing Isaiah 54:1 and the story of Sarah and Hagar, adapted by Clement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ζαχαρίου σιωπή","severity":"info","text":"The silence of Zachariah refers to Luke 1:20-22, where Zachariah is struck mute for doubting Gabriel’s annunciation; Clement interprets this as awaiting John’s birth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπεὶ γὰρ πολλὰ τὰ τέκνα","severity":"info","text":"This passage uses a chiastic structure: barren woman / desert → husband / farmer → both become mothers through the Word, contrasting the Hebrew woman’s disobedience with the new covenant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"δάφνης πετάλων καὶ ταινιῶν","severity":"info","text":"Clement contrasts Christian purification with pagan ritual elements (laurel, wool, purple fillets), reflecting his polemic against mystery cults and Greco-Roman religious practices.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγὼ γάρ εἰμι ἡ θύρα","severity":"caution","text":"The phrase “I am the door” is attributed to Christ but not found verbatim in canonical Gospels; it may be a loose citation of John 10:9 or a non-canonical source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'barren woman' and 'desert' is ambiguous: Clement may be allegorizing the Hebrew people (the 'noble woman') and the Gentile world, but the text does not specify.","The source of the quotation beginning 'Ἀκουσάτω' is unclear; it may be a Clementine invention or a lost apocryphon."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ἣν ἐκμαθεῖν δεῖ νοῆσαι θελήσασι τὸν θεόν, ὅπως ἡμῖν ἀθρόας τῶν οὐρανῶν ἀναπετάσῃ πύλας· λογικαὶ γὰρ αἱ τοῦ λόγου πύλαι, πίστεως ἀνοιγνύμεναι κλειδί· \"θεὸν οὐδεὶς ἔγνω, εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ.\" Θύραν δὲ εὖ οἶδ' ὅτι τὴν ἀποκεκλεισμένην τέως ὁ ἀνοιγνὺς ὕστερον ἀποκαλύπτει τἄνδον καὶ δείκνυσιν ἃ μηδὲ γνῶναι οἷόν τε ἦν πρότερον, εἰ μὴ διὰ Χριστοῦ πεπορευμένοις, δι' οὗ μόνου θεὸς ἐποπτεύεται. Ἄδυτα τοίνυν ἄθεα μὴ πολυπραγμονεῖτε μηδὲ βαράθρων στόματα τερατείας ἔμπλεα ἢ λέβητα Θεσπρώτιον ἢ τρίποδα Κιρραῖον ἢ Δωδωναῖον χαλκεῖον· γεράνδρυον δὲ ψάμμοις ἐρήμαις τετιμημένον καὶ τὸ αὐτόθι μαντεῖον αὐτῇ δρυῒ μεμαρασμένον μύθοις γεγηρακόσι καταλείψατε. Σεσίγηται γοῦν ἡ Κασταλίας πηγὴ καὶ Κολοφῶνος ἄλλη πηγή, καὶ τὰ ἄλλα ὁμοίως τέθνηκε νάματα μαντικὰ καὶ δὴ τοῦ τύφου κενὰ ὀψὲ μέν, ὅμως δ' οὖν διελήλεγκται τοῖς ἰδίοις συνεκρεύσαντα μύθοις. Διήγησαι ἡμῖν καὶ τῆς ἄλλης μαντικῆς, μᾶλλον δὲ μανικῆς, τὰ ἄχρηστα χρηστήρια, τὸν Κλάριον, τὸν Πύθιον, τὸν Διδυμέα, τὸν Ἀμφιάρεω, τὸν Ἀπόλλω, τὸν Ἀμφίλοχον, εἰ δὲ βούλει, καὶ τερατοσκόπους καὶ οἰωνοσκόπους καὶ τοὺς ὀνείρων κριτὰς ἀνέρου σὺν αὐτοῖς στῆσον δὲ ὁμοῦ παρὰ τὸν Πύθιον τοὺς ἀλευρομάντεις ἄγων καὶ κριθομάντεις καὶ τοὺς εἰσέτι παρὰ τοῖς πολλοῖς τετιμη μένους ἐγγαστριμύθους· ναὶ μὴν ἄδυτα Αἰγυπτίων καὶ Τυρρηνῶν νεκυομαντεῖαι σκότῳ παραδιδόσθων. Μανικὰ ταῦτα ὡς ἀληθῶς ἀνθρώπων ἀπίστων σοφιστήρια καὶ πλάνης ἀκράτου κυβευτήρια·","english":"which must be learned by those who wish to understand God, so that he may open wide for us the gates of the heavens; for the gates of the Word are rational, opened by the key of faith: \"No one has known God except the Son and the one to whom the Son reveals him.\" And I know well that the door which was formerly closed, when opened, later reveals what is within and shows what could not even be known before, except by those who have traveled through Christ, through whom alone God is beheld. Therefore, do not busy yourselves with godless shrines or the mouths of chasms full of marvels, nor with the Thesprotian cauldron, the Cirrhaean tripod, or the Dodonian bronze; leave the old oak tree honored in desolate sands and the oracle there, withered with its oak and aged by myths, to the past. For the spring of Castalia has fallen silent, and another spring at Colophon, and the other prophetic streams have likewise died, and indeed, empty of delusion, though late, they have been refuted, flowing away with their own myths. Tell us also of the other divination, or rather madness, the useless oracles: the Clarian, the Pythian, the Didymaean, that of Amphiaraus, of Apollo, of Amphilochus, and if you wish, the interpreters of portents, the augurs, and the interpreters of dreams, and set beside the Pythian the flour-diviners and barley-diviners and those still honored among the many, the ventriloquists; and let the shrines of the Egyptians and the necromancies of the Etruscans be consigned to darkness. These are truly maddening things, sophistries of faithless men and gambling dens of pure deception.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸν οὐδεὶς ἔγνω, εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ","severity":"info","text":"Clement adapts a Johannine formula (cf. John 1:18, 3:18) to assert that knowledge of God comes only through the Son and his revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θύραν ... ἀποκεκλεισμένην","severity":"info","text":"The image of a closed door that opens to reveal inner truth echoes mystery-cult initiation, where the adyton was opened only to initiates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεσπρώτιον ... λέβητα","severity":"info","text":"The Thesprotian cauldron, Cirrhaean tripod, and Dodonian bronze were famous oracular apparatuses; Clement dismisses them as obsolete and deceptive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κασταλίας πηγὴ","severity":"info","text":"Castalia was the spring at Delphi; its silence here symbolizes the end of pagan oracular activity, a topos in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγγαστριμύθους","severity":"info","text":"Literally 'belly-speakers', ventriloquists; in antiquity associated with prophetic utterance from the belly, often linked to the Pythia or similar figures.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μανικὰ ... σοφιστήρια","severity":"info","text":"Clement concludes the catalogue of oracles with a pun: μαντικὴ (divination) becomes μανικὴ (madness), framing pagan practices as irrational deceptions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἄλλης μαντικῆς' could be read as 'the other divination' (i.e., besides those already listed) or 'the rest of divination'; the translation takes the former.","The identity of 'τὸν Ἀπόλλω' in the list is ambiguous: it may refer to a specific oracle of Apollo (e.g., at Didyma) or be a generic reference; the translation treats it as a separate item."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"συνέμποροι τῆσδε τῆς γοητείας αἶγες αἱ ἐπὶ μαντικὴν ἠσκημέναι καὶ κόρακες ἀνθρώποις χρᾶν ὑπὸ ἀνθρώπων διδασκόμενοι.\n\nΤί δ' εἴ σοι καταλέγοιμι τὰ μυστήρια; οὐκ ἐξορχήσομαι μέν, ὥσπερ Ἀλκιβιάδην λέγουσιν, ἀπογυμνώσω δὲ εὖ μάλα ἀνὰ τὸν τῆς ἀληθείας λόγον τὴν γοητείαν τὴν ἐγκεκρυμμένην αὐτοῖς καὶ αὐτούς γε τοὺς καλουμένους ὑμῶν θεούς, ὧν αἱ τελεταὶ μυστικαί, οἷον ἐπὶ σκηνῆς τοῦ βίου τοῖς τῆς ἀληθείας ἐγκυκλήσω θεαταῖς. Διόνυσον μαινόλην ὀργιάζουσι Βάκχοι ὠμοφαγίᾳ τὴν ἱερομανίαν ἄγοντες καὶ τελίσκουσι τὰς κρεονομίας τῶν φόνων ἀνεστεμμένοι τοῖς ὄφεσιν, ἐπολολύζοντες Εὐάν, Εὔαν ἐκείνην, δι' ἣν ἡ πλάνη παρηκολούθησεν· καὶ σημεῖον ὀργίων βακχικῶν ὄφις ἐστὶ τετελεσμένος. Αὐτίκα γοῦν κατὰ τὴν ἀκριβῆ τῶν Ἑβραίων φωνὴν ὄνομα τὸ Ἕυια\n\nδασυνόμενον ἑρμηνεύεται ὄφις ἡ θήλεια· Δηὼ δὲ καὶ Κόρη δρᾶμα ἤδη ἐγενέσθην μυστικόν, καὶ τὴν πλάνην καὶ τὴν ἁρπαγὴν καὶ τὸ πένθος αὐταῖν Ἐλευσὶς δᾳδουχεῖ. Καί μοι δοκεῖ τὰ ὄργια καὶ τὰ μυστήρια δεῖν ἐτυμολογεῖν, τὰ μὲν ἀπὸ τῆς ὀργῆς τῆς Δηοῦς τῆς πρὸς Δία γεγενημένης, τὰ δὲ ἀπὸ τοῦ μύσους τοῦ συμβεβηκότος περὶ τὸν Διόνυσον· εἰ δὲ καὶ ἀπὸ Μυοῦντός τινος Ἀττικοῦ, ὃν ἐν κυνηγίᾳ διαφθαρῆναι Ἀπολλόδωρος λέγει, οὐ φθόνος· ὑμῶν δεδόξασται τὰ μυστήρια ἐπιτυμβίῳ τιμῇ. Πάρεστι δὲ καὶ ἄλλως μυθήριά σοι νοεῖν ἀντιστοιχούντων τῶν γραμμάτων τὰ μυστήρια· θηρεύουσι γὰρ εἰ καὶ ἄλλοι τινές, ἀτὰρ δὴ καὶ οἱ μῦθοι οἱ τοιοίδε Θρᾳκῶν τοὺς βαρβαρικωτάτους, Φρυγῶν τοὺς ἀνοητοτάτους, Ἑλλήνων τοὺς δεισιδαίμονας.","english":"Companions in this sorcery are goats trained for divination and ravens taught by men to give oracles to men.\n\nBut what if I were to recount the mysteries for you? I will not dance them out, as they say Alcibiades did, but I will thoroughly expose, by the word of truth, the sorcery concealed in them and those very gods of yours, whose rites are secret, as if on the stage of life I were to roll them out for spectators of the truth. The Bacchants celebrate the frenzied Dionysus with raw flesh-eating, conducting their sacred madness and performing the distribution of flesh, crowned with snakes, shrieking \"Euai, Euai\"—that Eve through whom error followed; and the sign of the Bacchic rites is a serpent that has been initiated. Indeed, according to the precise speech of the Hebrews, the name Heua, when aspirated, is interpreted as \"the female serpent.\" Deo and Kore have already become a mystic drama, and Eleusis celebrates their wandering, their abduction, and their mourning with torches. And it seems to me that the orgies and the mysteries must be etymologized: the former from the anger of Deo against Zeus, the latter from the defilement that befell Dionysus; but if also from some Attic Mystes, whom Apollodorus says perished in a hunt, I have no objection—your mysteries are glorified with funereal honor. And otherwise, you may understand the mysteries as \"mytheria,\" by a transposition of letters; for they hunt, even if some others do, but especially such myths hunt the most barbarous of Thracians, the most senseless of Phrygians, and the most superstitious of Greeks.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἐξορχήσομαι","severity":"info","text":"Clement uses the verb ἐξορχήσομαι (to dance out) to allude to the story of Alcibiades, who allegedly revealed the Eleusinian Mysteries by miming them. This reflects a common charge of impiety against him.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Εὔαν","severity":"info","text":"Clement connects the Bacchic cry Εὐάν (Euai) with the Hebrew name Εὔα (Eve), interpreting it as 'female serpent' via a false etymology. This aligns with his polemic linking pagan rites to biblical error.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δηὼ δὲ καὶ Κόρη","severity":"info","text":"Deo (Demeter) and Kore (Persephone) are central figures in the Eleusinian Mysteries. Clement summarizes their myth—wandering, abduction, mourning—as a mystic drama, critiquing pagan cults as deceptive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"μυστήρια","severity":"info","text":"Clement offers multiple etymologies for μυστήρια (mysteries): from μύσος (defilement) concerning Dionysus, or from Μύστης (an Attic figure who died hunting). He also suggests μυθήρια (myth-stories) by letter transposition, implying they are mere fables.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀπολλόδωρος","severity":"info","text":"Clement cites Apollodorus (likely the mythographer) for the story of Mystes' death. This shows his use of Greek literary sources to undermine mystery cults, a common apologetic strategy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a general critique of pagan divination to a specific exposé of mystery rites (Bacchic, Eleusinian). Clement uses rhetorical questions and etymological play to frame his argument as a revelation of hidden sorcery.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference to 'Alcibiades' dancing out the mysteries is a known anecdote, but Clement's phrasing may imply a specific source not identified. The etymology linking Εὔα to 'female serpent' is based on a Hebrew pun not present in the Septuagint, reflecting Clement's creative exegesis."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Ὄλοιτο οὖν ὁ τῆσδε ἄρξας τῆς ἀπάτης ἀνθρώποις, εἴτε ὁ Δάρδανος, ὁ Μητρὸς θεῶν καταδείξας τὰ μυστήρια, εἴτε Ἠετίων, ὁ τὰ Σαμοθρᾴκων ὄργια καὶ τελετὰς ὑποστησάμενος, εἴτε ὁ Φρὺξ ἐκεῖνος ὁ Μίδας, ὁ παρὰ τοῦ Ὀδρύσου μαθών, ἔπειτα διαδοὺς τοῖς ὑποτεταγμένοις ἔντεχνον ἀπάτην.\n\nΟὐ γάρ με ὁ Κύπριος ὁ νησιώτης Κινύρας παραπείσαι ποτ' ἄν, τὰ περὶ τὴν Ἀφροδίτην μαχλῶντα ὄργια ἐκ νυκτὸς ἡμέρᾳ παραδοῦναι τολμήσας, φιλοτιμούμενος θειάσαι πόρνην πολίτιδα. Μελάμποδα δὲ τὸν Ἀμυθάονος ἄλλοι φασὶν ἐξ Αἰγύπτου μετακομίσαι τῇ Ἑλλάδι τὰς Δηοῦς ἑορτάς, πένθος ὑμνούμενον. Τούτους ἔγωγ' ἂν ἀρχεκάκους φήσαιμι μύθων ἀθέων καὶ δεισιδαιμονίας ὀλεθρίου πατέρας, σπέρμα κακίας καὶ φθορᾶς ἐγκαταφυτεύσαντας τῷ βίῳ τὰ μυστήρια. Ἤδη δέ, καὶ γὰρ καιρός, αὐτὰ ὑμῶν τὰ ὄργια ἐξελέγξω ἀπάτης καὶ τερατείας ἔμπλεα. Καὶ εἰ μεμύησθε, ἐπιγελάσεσθε μᾶλλον τοῖς μύθοις ὑμῶν τούτοις τοῖς τιμω μένοις. Ἀγορεύω δὲ ἀναφανδὸν τὰ κεκρυμμένα, οὐκ αἰδούμενος λέγειν ἃ προσκυνεῖν οὐκ αἰσχύνεσθε. Ἡ μὲν οὖν \"ἀφρογενής\" τε καὶ \"κυπρογενής\", ἡ Κινύρᾳ φίλη (τὴν Ἀφροδίτην λέγω, τὴν \"φιλομηδέα, ὅτι μηδέων ἐξεφαάνθη,\" μηδέων ἐκείνων τῶν ἀποκεκομμένων Οὐρανοῦ, τῶν λάγνων, τῶν μετὰ τὴν τομὴν τὸ κῦμα βεβιασμένων), ὡς ἀσελγῶν ὑμῖν μορίων ἄξιος [Ἀφροδίτη] γίνεται καρπός, ἐν ταῖς τελεταῖς ταύτης τῆς πελαγίας ἡδονῆς τεκμήριον τῆς γονῆς ἁλῶν χόνδρος καὶ φαλλὸς τοῖς μυουμένοις τὴν τέχνην τὴν μοιχικὴν ἐπιδίδοται· νόμισμα δὲ εἰσφέρουσιν αὐτῇ οἱ μυούμενοι ὡς ἑταίρᾳ ἐρασταί.","english":"May the one who began this deception for humanity perish—whether Dardanos, who revealed the mysteries of the Mother of the gods, or Aëtion, who instituted the orgies and initiations of the Samothracians, or that Phrygian Midas, who learned from the Odrysian and then handed down a crafty deception to his subjects.\n\nFor the Cyprian islander Kinyras would never persuade me, he who dared to hand over the lewd orgies concerning Aphrodite from night to day, ambitious to deify a citizen prostitute. As for Melampous son of Amythaon, others say he brought the festivals of Deo, a lament sung in hymns, from Egypt to Greece. These I would call the originators of evil, fathers of godless myths and destructive superstition, who planted the seed of vice and corruption in life by means of the mysteries. But now, for it is indeed time, I will expose your very orgies as full of deception and marvel-mongering. And if you have been initiated, you will rather laugh at these myths of yours that are honored. I proclaim openly what has been hidden, not ashamed to say what you are not ashamed to worship. So then, the \"foam-born\" and \"Cyprus-born,\" the one dear to Kinyras (I mean Aphrodite, the \"genital-loving, because she appeared from the genitals\"—those severed genitals of Ouranos, those lustful ones, which after the cutting forced the wave), as a fruit worthy of your licentious members, in the initiations of this sea-goddess of pleasure, a grain of salt and a phallus are given to the initiates as a token of procreation, and the initiates bring a coin to her as lovers do to a courtesan.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Δάρδανος","severity":"info","text":"Dardanos is a legendary figure associated with the introduction of the mysteries of the Mother of the gods (Cybele) from Phrygia. Clement lists him among the originators of deceptive rites.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κινύρας","severity":"info","text":"Kinyras was a mythical king of Cyprus, associated with the cult of Aphrodite. Clement accuses him of instituting lewd orgies and deifying a prostitute, reflecting early Christian polemic against pagan mysteries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλομηδέα","severity":"info","text":"The epithet φιλομηδέα (genital-loving) is a pun on Aphrodite's name, derived from μήδεα (genitals). Clement uses it to mock the myth of her birth from the severed genitals of Ouranos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἁλῶν χόνδρος","severity":"info","text":"A grain of salt (ἁλῶν χόνδρος) and a phallus were ritual objects in the mysteries of Aphrodite, symbolizing procreation. Clement cites them as evidence of the cult's licentiousness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤδη δέ, καὶ γὰρ καιρός","severity":"info","text":"This phrase marks a rhetorical turn: Clement shifts from cataloguing the originators of mysteries to directly exposing the orgies themselves, heightening the polemical tone.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Μελάμποδα","severity":"info","text":"Melampous, a seer in Greek myth, is said to have brought the festivals of Demeter (Deo) from Egypt to Greece. Clement dismisses this as a source of godless myths, reflecting early Christian rejection of pagan cultural borrowing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Odrysian' from whom Midas learned is uncertain; it may refer to a Thracian priest or a legendary figure.","The phrase 'ἀφρογενής' and 'κυπρογενής' are standard epithets for Aphrodite, but Clement's etymological play on 'φιλομηδέα' is deliberately crude and may obscure the original cultic meaning."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"Δηοῦς δὲ μυστήρια καὶ Διὸς πρὸς μητέρα Δήμητρα ἀφροδίσιοι συμπλοκαὶ καὶ μῆνις (οὐκ οἶδ' ὅ τι φῶ λοιπὸν μητρὸς ἢ γυναικός) τῆς Δηοῦς, ἧς δὴ χάριν Βριμὼ προσαγορευθῆναι λέγεται, ἱκετηρίαι Διὸς καὶ πόμα χολῆς καὶ καρδιουλκίαι καὶ ἀρρητουργίαι· ταὐτὰ οἱ Φρύγες τελίσκουσιν Ἄττιδι καὶ Κυβέλῃ καὶ Κορύβασιν. Τεθρυλήκασιν δὲ ὡς ἄρα ἀποσπάσας ὁ Ζεὺς τοῦ κριοῦ τοὺς διδύμους φέρων ἐν μέσοις ἔρριψε τοῖς κόλποις τῆς Δηοῦς, τιμωρίαν ψευδῆ τῆς βιαίας συμπλοκῆς ἐκτιννύων, ὡς ἑαυτὸν δῆθεν ἐκτεμών. Τὰ σύμβολα τῆς μυήσεως ταύτης ἐκ περιουσίας παρατε θέντα οἶδ' ὅτι κινήσει γέλωτα καὶ μὴ γελασείουσιν ὑμῖν διὰ τοὺς ἐλέγχους· \"Ἐκ τυμπάνου ἔφαγον· ἐκ κυμβάλου ἔπιον· ἐκιρνοφόρησα· ὑπὸ τὸν παστὸν ὑπέδυν.\" Ταῦτα οὐχ ὕβρις τὰ σύμβολα; Οὐ χλεύη τὰ μυστήρια; Τί δ' εἰ καὶ τὰ ἐπίλοιπα προσθείην; Κυεῖ μὲν ἡ Δημήτηρ, ἀνατρέφεται δὲ ἡ Κόρη, μίγνυται δ' αὖθις ὁ γεννήσας οὑτοσὶ Ζεὺς τῇ Φερεφάττῃ, τῇ ἰδίᾳ θυγατρί, μετὰ τὴν μητέρα τὴν Δηώ, ἐκλαθόμενος τοῦ προτέρου μύσους, πατὴρ καὶ φθορεὺς κόρης ὁ Ζεύς, καὶ μίγνυται δράκων γενόμενος, ὃς ἦν ἐλεγχθείς. Σαβαζίων γοῦν μυστηρίων σύμβολον τοῖς μυουμένοις ὁ διὰ κόλπου θεός· δράκων δέ ἐστιν οὗτος, διελκόμενος τοῦ κόλπου τῶν τελουμένων, ἔλεγχος ἀκρασίας Διός. Κυεῖ καὶ ἡ Φερέφαττα παῖδα ταυρόμορφον· ἀμέλει, φησί τις ποιητὴς εἰδωλικός,... ταῦρος πατὴρ δράκοντος καὶ πατὴρ ταύρου δράκων, ἐν ὄρει τὸ κρύφιον,","english":"The mysteries of Deo and the amorous embraces of Zeus with his mother Demeter, and the wrath (I know not what further to call her—mother or wife) of Deo, on account of which she is said to have been called Brimo, the supplications of Zeus, the drinking of gall, the heart-drawings, and the unspeakable rites: the Phrygians celebrate the same in the rites of Attis, Cybele, and the Corybantes. They have also babbled that Zeus, having torn off the testicles of the ram, brought them and cast them into the bosom of Deo, paying a false penalty for the violent embrace, as if he had castrated himself. The symbols of this initiation, which I have set forth at length, I know will move you to laughter, even if you are not given to laughter because of the refutations: \"I have eaten from the drum; I have drunk from the cymbal; I have carried the winnowing-fan; I have crept under the bridal chamber.\" Are not these symbols an outrage? Are not the mysteries a mockery? And what if I were to add the rest? Demeter becomes pregnant, the Maiden is brought up, and then this same Zeus, the begetter, again has intercourse with Persephone, his own daughter, after the mother Deo, forgetful of his former pollution—Zeus, father and seducer of the maiden, and he has intercourse with her, having become a dragon, which he was proved to be. At any rate, the symbol of the Sabazian mysteries for the initiates is the god through the bosom; this is a dragon, drawn through the bosom of the initiated, a proof of the incontinence of Zeus. Persephone also becomes pregnant with a bull-shaped child; indeed, some idol-poet says, \"The bull is the father of the dragon, and the dragon is the father of the bull, in the mountain the secret.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βριμώ","severity":"info","text":"Brimo is a cult title of Demeter or Persephone, often associated with anger or terror. Clement explains the name as derived from Deo's wrath.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σαβαζίων μυστηρίων","severity":"info","text":"The Sabazian mysteries were a Phrygian cult involving a snake (dragon) passed through the initiate's bosom, symbolizing Zeus's incontinence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ταῦρος πατὴρ δράκοντος","severity":"info","text":"The hexameter line 'the bull is the father of the dragon, and the dragon is the father of the bull' is a fragment from an unknown Orphic or mystery poet, cited by Clement to illustrate the bizarre theogonic cycle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα οὐχ ὕβρις τὰ σύμβολα;","severity":"info","text":"Clement uses rhetorical questions to condemn the mystery symbols as hubris and mockery, marking a shift from description to polemical evaluation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Δηοῦς μυστήρια","severity":"info","text":"Clement's account of the Eleusinian mysteries, including the formula 'I have eaten from the drum...', is a key source for reconstructing initiation rites, though his hostile framing requires caution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀρρητουργίαι","severity":"caution","text":"The term 'unspeakable rites' (ἀρρητουργίαι) is deliberately vague; Clement may be exaggerating or relying on hearsay, as the mysteries were secret.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Deo' (Δηώ) is ambiguous: it can refer to Demeter or her daughter Persephone; Clement exploits this ambiguity to charge Zeus with incest.","The phrase 'the god through the bosom' (ὁ διὰ κόλπου θεός) may refer to a ritual object or a divine figure; Clement interprets it as a snake."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"βουκόλος, τὸ κέντρον, βουκολικόν, οἶμαι, κέντρον τὸν νάρθηκα ἐπικαλῶν, ὃν δὴ ἀναστέφουσιν οἱ βάκχοι.\n\nΒούλει καὶ τὰ Φερεφάττης ἀνθολόγια διηγήσωμαί σοι καὶ τὸν κάλαθον καὶ τὴν ἁρπαγὴν τὴν ὑπὸ Ἀιδωνέως καὶ τὸ σχίσμα τῆς γῆς καὶ τὰς ὗς τὰς Εὐβουλέως τὰς συγκαταποθείσας ταῖν θεαῖν, δι' ἣν αἰτίαν ἐν τοῖς Θεσμοφορίοις μεγαρίζοντες χοίρους ἐμβάλλουσιν; Ταύτην τὴν μυθολογίαν αἱ γυναῖκες ποικίλως κατὰ πόλιν ἑορτάζουσι, Θεσμοφόρια, Σκιροφόρια, Ἀρρητοφόρια, πολυτρόπως τὴν Φερεφάττης ἐκτραγῳδοῦσαι ἁρπαγήν. Τὰ γὰρ Διονύσου μυστήρια τέλεον ἀπάνθρωπα· ὃν εἰσέτι παῖδα ὄντα ἐνόπλῳ κινήσει περιχορευόντων Κουρήτων, δόλῳ δὲ ὑποδύντων Τιτάνων, ἀπατήσαντες παιδαριώδεσιν ἀθύρμασιν, οὗτοι δὴ οἱ Τιτᾶνες διέσπασαν, ἔτι νηπίαχον ὄντα, ὡς ὁ τῆς Τελετῆς ποιητὴς Ὀρφεύς φησιν ὁ Θρᾴκιος· κῶνος καὶ ῥόμβος καὶ παίγνια καμπεσίγυια, μῆλά τε χρύσεα καλὰ παρ' Ἑσπερίδων λιγυφώνων. Καὶ τῆσδε ὑμῖν τῆς τελετῆς τὰ ἀχρεῖα σύμβολα οὐκ ἀχρεῖον εἰς κατάγνωσιν παραθέσθαι· ἀστράγαλος, σφαῖρα, στρόβιλος, μῆλα, ῥόμβος, ἔσοπτρον, πόκος. Ἀθηνᾶ μὲν οὖν τὴν καρδίαν τοῦ Διονύσου ὑφελομένη Παλλὰς ἐκ τοῦ πάλλειν τὴν καρδίαν προσηγορεύθη· οἱ δὲ Τιτᾶνες, οἱ καὶ διασπάσαντες αὐτόν, λέβητά τινα τρίποδι ἐπιθέντες καὶ τοῦ Διονύσου ἐμβαλόντες τὰ μέλη, καθήψουν πρότερον·","english":"herd, the goad, the pastoral goad, I think, calling the narthex a goad, which the bacchants raise aloft.\n\nDo you wish me to relate to you also the flower-gathering of Persephone, and the basket, and the abduction by Hades, and the cleft in the earth, and the pigs of Eubouleus that were swallowed down together with the two goddesses, on account of which at the Thesmophoria they cast piglets into the megaron? This mythology the women celebrate in various ways according to the city—Thesmophoria, Skirophoria, Arretophoria—dramatizing in many forms the abduction of Persephone. For the mysteries of Dionysus are utterly inhuman. While he was still a child, with the armed movement of the dancing Curetes around him, and the Titans having crept in by deceit, having tricked him with childish playthings, these Titans tore him apart while he was still an infant, as the Thracian Orpheus, the poet of the Initiation, says: \"a cone and a rhombus and jointed toys, and beautiful golden apples from the clear-voiced Hesperides.\" And of this initiation of yours it is not useless to set forth the useless symbols for condemnation: knucklebones, a ball, a top, apples, a rhombus, a mirror, a fleece. Now Athena, having stolen the heart of Dionysus, was called Pallas from brandishing the heart; and the Titans, who also tore him apart, placing a certain cauldron on a tripod and throwing in the limbs of Dionysus, first boiled them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"βουκόλος","severity":"info","text":"The term βουκόλος (herdsman) is a title in Dionysiac cult, here linked to the narthex (fennel stalk) as a ritual goad.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Θεσμοφόρια","severity":"info","text":"The Thesmophoria was a women's festival in honor of Demeter, involving the sacrifice of piglets in underground pits (megara) to ensure fertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀρφεύς","severity":"info","text":"Clement quotes Orpheus (the Thracian poet) as the source for the myth of Dionysus' dismemberment by the Titans, citing the 'Initiation' poem.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταύτην τὴν μυθολογίαν","severity":"info","text":"This passage transitions from the Persephone myth to the Dionysus mysteries, using a rhetorical question to introduce a new, more shocking example of pagan inhumanity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Τιτᾶνες","severity":"info","text":"The Orphic account of the Titans dismembering Dionysus became a key narrative in later Neoplatonic and Christian polemic, symbolizing the fragmentation of the divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Παλλὰς","severity":"caution","text":"Clement's etymology of Pallas from πάλλειν (to brandish) is a folk etymology; the name's actual origin is uncertain, possibly pre-Greek.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ κέντρον, βουκολικόν' could be read as either 'the goad, the pastoral one' or as a single concept 'the pastoral goad'; the translation follows the latter.","The identity of 'Eubouleus' is ambiguous: in some traditions he is a swineherd, in others a name for Hades or a cult figure."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ἔπειτα ὀβελίσκοις περιπείραντες \"ὑπείρεχον Ἡφαίστοιο.\" Ζεὺς δὲ ὕστερον ἐπιφανείς (εἰ θεὸς ἦν, τάχα που τῆς κνίσης τῶν ὀπτωμένων κρεῶν μεταλαβών, ἧς δὴ τὸ \"γέρας λαχεῖν\" ὁμολογοῦσιν ὑμῶν οἱ θεοί) κεραυνῷ τοὺς Τιτᾶνας αἰκίζεται καὶ τὰ μέλη τοῦ Διονύσου Ἀπόλλωνι τῷ παιδὶ παρακατατίθεται κατα θάψαι. Ὃ δέ, οὐ γὰρ ἠπείθησε Διί, εἰς τὸν Παρνασσὸν φέρων κατατίθεται διεσπασμένον τὸν νεκρόν.\n\nΕἰ θέλεις δ' ἐποπτεῦσαι καὶ Κορυβάντων ὄργια, τὸν τρίτον ἀδελφὸν ἀποκτείναντες οὗτοι τὴν κεφαλὴν τοῦ νεκροῦ φοινικίδι ἐπεκαλυψάτην καὶ καταστέψαντε ἐθαψάτην, φέρον τες ἐπὶ χαλκῆς ἀσπίδος ὑπὸ τὰς ὑπωρείας τοῦ Ὀλύμπου (καὶ ταῦτ' ἔστι τὰ μυστήρια, συνελόντι φάναι, φόνοι καὶ τάφοι). Οἱ δὲ ἱερεῖς οἱ τῶνδε, οὓς Ἀνακτοτελεστὰς οἷς μέλον καλεῖν καλοῦσι, προσεπιτερατεύονται τῇ συμφορᾷ, ὁλόριζον ἀπαγορεύοντες σέλινον ἐπὶ τραπέζης τιθέναι· οἴονται γὰρ δὴ ἐκ τοῦ αἵματος τοῦ ἀπορρυέντος τοῦ Κορυβαντικοῦ τὸ σέλινον ἐκπεφυκέναι· ὥσπερ ἀμέλει καὶ αἱ θεσμοφοριάζουσαι τῆς ῥοιᾶς τοὺς κόκκους παραφυλάττουσιν ἐσθίειν· τοὺς γὰρ ἀποπεπτωκότας χαμαὶ ἐκ τῶν τοῦ Διονύσου αἵματος σταγόνων βεβλαστηκέναι νομίζουσι τὰς ῥοιάς. Καβείρους δὲ τοὺς Κορύβαντας καλοῦντες καὶ τελετὴν Καβειρικὴν καταγγέλλουσιν· αὐτὼ γὰρ δὴ τούτω τὼ ἀδελφοκτόνω τὴν κίστην ἀνελομένω, ἐν ᾗ τὸ τοῦ Διονύσου αἰδοῖον ἀπέκειτο, εἰς Τυρρηνίαν κατήγαγον, εὐκλεοῦς ἔμποροι φορτίου· κἀνταῦθα διετριβέτην, φυγάδε ὄντε, τὴν πολυτίμητον εὐσεβείας διδασκαλίαν αἰδοῖα καὶ κίστην θρῃσκεύειν παραθεμένω Τυρρηνοῖς.","english":"Then, piercing them on spits, they \"held them over the fire of Hephaestus.\" And Zeus, appearing later (if he was a god, perhaps having partaken of the savor of the roasting meats, which your gods acknowledge as \"their allotted portion\"), punishes the Titans with a thunderbolt and entrusts the limbs of Dionysus to his son Apollo for burial. But he, not disobeying Zeus, carries the dismembered corpse to Parnassus and lays it there.\n\nIf you wish to be initiated into the orgies of the Corybantes as well, these men, after killing their third brother, covered the head of the corpse with a crimson cloth and, having crowned it, buried it, carrying it on a bronze shield to the foothills of Olympus (and these are the mysteries, to speak concisely, murders and burials). The priests of these rites, whom those concerned call Anactotelestae, further embellish the calamity, forbidding the placing of whole-rooted celery on the table; for they think that the celery has sprung from the blood that flowed from the Corybantic victim—just as, of course, the women celebrating the Thesmophoria refrain from eating the seeds of the pomegranate, believing that the pomegranates have sprouted from the drops of blood that fell from Dionysus. And calling the Corybantes Cabeiri, they proclaim a Cabeiric initiation; for these two fratricides, taking up the chest in which the phallus of Dionysus was deposited, brought it to Tyrrhenia, merchants of a glorious cargo; and there they remained, being exiles, having bequeathed to the Tyrrhenians the highly honored teaching of piety, to worship phalli and the chest.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Κορυβάντων ὄργια","severity":"info","text":"The Corybantes were ecstatic attendants of Cybele; their mysteries involved a fratricide myth, paralleling the dismemberment of Dionysus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀνακτοτελεστάς","severity":"info","text":"A rare title for priests who conduct initiations; Clement uses it to mock the officiants of the Corybantic rites.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Καβείρους","severity":"info","text":"The Cabeiri were chthonic deities worshipped in mystery cults, especially on Samothrace; Clement equates them with the Corybantes to expose syncretism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ θέλεις δ' ἐποπτεῦσαι","severity":"info","text":"This phrase marks a transition to a new mystery narrative, the Corybantic rites, following the Dionysiac myth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τυρρηνοῖς","severity":"info","text":"Clement claims the Tyrrhenians (Etruscans) received phallic worship from the Cabeiri, linking foreign cults to Greek mystery traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν τρίτον ἀδελφὸν ἀποκτείναντες","severity":"caution","text":"The identity of the third brother is unclear; Clement may conflate multiple mythic variants for rhetorical effect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν τρίτον ἀδελφὸν' could refer to a specific Corybantic figure or be a generic narrative element; Clement's source is uncertain.","The connection between the Corybantes and Cabeiri is asserted by Clement but may reflect his polemical conflation rather than historical cult practice."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Δι' ἣν αἰτίαν οὐκ ἀπεικότως τὸν Διόνυσόν τινες Ἄττιν προσαγορεύεσθαι θέλουσιν, αἰδοίων ἐστερημένον. Καὶ τί θαυμαστὸν εἰ Τυρρηνοὶ οἱ βάρβαροι αἰσχροῖς οὕτως τελίσκονται παθήμασιν, ὅπου γε Ἀθηναίοις καὶ τῇ ἄλλῃ Ἑλλάδι, αἰδοῦμαι καὶ λέγειν, αἰσχύνης ἔμπλεως ἡ περὶ τὴν Δηὼ μυθολογία; Ἀλωμένη γὰρ ἡ Δηὼ κατὰ ζήτησιν τῆς θυγατρὸς τῆς Κόρης περὶ τὴν Ἐλευσῖνα (τῆς Ἀττικῆς δέ ἐστι τοῦτο τὸ χωρίον) ἀποκάμνει καὶ φρέατι ἐπικαθίζει λυπουμένη. Τοῦτο τοῖς μυουμένοις ἀπαγορεύεται εἰσέτι νῦν, ἵνα μὴ δοκοῖεν οἱ τετελεσμένοι μιμεῖσθαι τὴν ὀδυρομένην. Ωἴκουν δὲ τηνικάδε τὴν Ἐλευσῖνα οἱ γηγενεῖς· ὀνόματα αὐτοῖς Βαυβὼ καὶ Δυσαύλης καὶ Τριπτόλεμος, ἔτι δὲ Εὔμολπός τε καὶ Εὐβουλεύς· βουκόλος ὁ Τριπτόλεμος ἦν, ποιμὴν δὲ ὁ Εὔμολπος,\n\nσυβώτης δὲ ὁ Εὐβουλεύς· ἀφ' ὧν τὸ Εὐμολπιδῶν καὶ τὸ Κηρύκων τὸ ἱεροφαντικὸν δὴ τοῦτο Ἀθήνησι γένος ἤνθησεν. Καὶ δὴ (οὐ γὰρ ἀνήσω μὴ οὐχὶ εἰπεῖν) ξενίσασα ἡ Βαυβὼ τὴν Δηὼ ὀρέγει κυκεῶνα αὐτῇ· τῆς δὲ ἀναινομένης λαβεῖν καὶ πιεῖν οὐκ ἐθελούσης (πενθήρης γὰρ ἦν) περιαλγὴς ἡ Βαυβὼ γενομένη, ὡς ὑπεροραθεῖσα δῆθεν, ἀναστέλλεται τὰ αἰδοῖα καὶ ἐπιδεικνύει τῇ θεῷ· ἣ δὲ τέρπεται τῇ ὄψει ἡ Δηὼ καὶ μόλις ποτὲ δέχεται τὸ ποτόν, ἡσθεῖσα τῷ θεάματι. Ταῦτ' ἔστι τὰ κρύφια τῶν Ἀθηναίων μυστήρια. Ταῦτά τοι καὶ Ὀρφεὺς ἀναγράφει. Παραθήσομαι δέ σοι αὐτὰ τοῦ Ὀρφέως τὰ ἔπη, ἵν' ἔχῃς μάρτυρα τῆς ἀναισχυντίας τὸν μυσταγωγόν· ὣς εἰποῦσα πέπλους ἀνεσύρατο, δεῖξε δὲ πάντα σώματος οὐδὲ πρέποντα τύπον· παῖς δ' ἦεν Ἴακχος, χειρί τέ μιν ῥίπτασκε γελῶν Βαυβοῦς ὑπὸ κόλποις·","english":"For what reason do some wish to call Dionysus Attis, since he was deprived of his genitals? And what wonder is it if the barbarian Tyrrhenians are initiated into such shameful sufferings, when among the Athenians and the rest of Greece—I am ashamed even to speak of it—the mythology concerning Deo is full of shame? For Deo, wandering in search of her daughter Kore around Eleusis (this is a region of Attica), grows weary and sits down upon a well, grieving. This is still forbidden to the initiates, lest the initiated seem to imitate the mourner. At that time the earth-born inhabited Eleusis; their names were Baubo and Dysaules and Triptolemus, and also Eumolpus and Eubouleus. Triptolemus was a cowherd, Eumolpus a shepherd, and Eubouleus a swineherd; from them the hierophantic race of the Eumolpidae and the Kerykes at Athens flourished. And indeed (for I will not refrain from speaking) Baubo, having entertained Deo, offers her a potion; but when she refuses to take it and is unwilling to drink (for she was in mourning), Baubo, being greatly distressed, as if slighted, draws up her genitals and shows them to the goddess. And Deo is delighted at the sight and at last barely accepts the drink, pleased by the spectacle. These are the secret mysteries of the Athenians. Orpheus records these things. And I will set before you the very verses of Orpheus, so that you may have the mystagogue as a witness of the shamelessness: \"Thus speaking, she drew up her robes, and showed all the body, even the part not fitting; and the child Iacchus was there, and with his hand he kept tossing it, laughing, beneath the folds of Baubo.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Διόνυσόν τινες Ἄττιν προσαγορεύεσθαι θέλουσιν","severity":"info","text":"Clement notes that some wish to call Dionysus 'Attis,' linking the Phrygian deity Attis, known for self-castration, to the dismembered Dionysus of the previous passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δηὼ","severity":"info","text":"Deo is an epithet of Demeter, derived from the Cretan word for barley; the myth of her search for Persephone (Kore) is central to the Eleusinian Mysteries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαυβὼ","severity":"info","text":"Baubo is a figure from the Orphic version of the Demeter myth; her obscene gesture (anasyrma) is a known fertility ritual, here presented by Clement as shocking.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὀρφεὺς ἀναγράφει","severity":"info","text":"Clement cites Orpheus as the source for the Baubo episode, drawing on Orphic poetry to attack pagan mysteries; the quoted hexameters are a rare fragment of Orphic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτ' ἔστι τὰ κρύφια τῶν Ἀθηναίων μυστήρια","severity":"info","text":"This sentence marks the climax of Clement's revelation of the Eleusinian Mysteries, framing the preceding narrative as the secret content he is exposing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παῖς δ' ἦεν Ἴακχος","severity":"caution","text":"The child Iacchus is usually identified with Dionysus, but here appears as a separate figure in Baubo's lap; the text may reflect a syncretic or garbled Orphic tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between Iacchus and Dionysus in the Orphic fragment is unclear; Clement may be conflating distinct traditions."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ἡ δ' ἐπεὶ οὖν μείδησε θεά, μείδησ' ἐνὶ θυμῷ, δέξατο δ' αἰόλον ἄγγος, ἐν ᾧ κυκεὼν ἐνέκειτο. Κἄστι τὸ σύνθημα Ἐλευσινίων μυστηρίων· \"ἐνήστευσα, ἔπιον τὸν κυκεῶνα, ἔλαβον ἐκ κίστης, ἐργασάμενος ἀπεθέμην εἰς κάλαθον καὶ ἐκ καλάθου εἰς κίστην.\" Καλά γε τὰ θεάματα καὶ θεᾷ πρέποντα. Ἄξια μὲν οὖν νυκτὸς τὰ τελέσματα καὶ πυρὸς καὶ τοῦ \"μεγαλήτορος\", μᾶλλον δὲ ματαιόφρονος Ἐρεχθειδῶν δήμου, πρὸς δὲ καὶ τῶν ἄλλων Ἑλλήνων, οὕστινας \"μένει τελευτήσαντας ἅσσα οὐδὲ ἔλπονται.\" Τίσι δὴ μαντεύεται Ἡράκλειτος ὁ Ἐφέσιος; \"Νυκτιπόλοις, μάγοις, βάκχοις, λήναις, μύσταις\", τούτοις ἀπειλεῖ τὰ μετὰ θάνατον, τούτοις μαντεύεται τὸ πῦρ· \"τὰ γὰρ νομιζόμενα κατὰ ἀνθρώπους μυστήρια ἀνιερωστὶ μυοῦνται.\" Νόμος οὖν καὶ ὑπόληψις κενὴ καὶ τοῦ δράκοντος τὰ μυστήρια ἀπάτη τίς ἐστιν θρῃσκευομένη, τὰς ἀμυήτους ὄντως μυήσεις καὶ τὰς ἀνοργιάστους τελετὰς εὐσεβείᾳ νόθῳ προστρεπομένων. Οἷαι δὲ καὶ αἱ κίσται μυστικαί· δεῖ γὰρ ἀπογυμνῶσαι τὰ ἅγια αὐτῶν καὶ τὰ ἄρρητα ἐξειπεῖν. Οὐ σησαμαῖ ταῦτα καὶ πυραμίδες καὶ τολύπαι καὶ πόπανα πολυόμφαλα χόνδροι τε ἁλῶν καὶ δράκων, ὄργιον Διονύσου Βασσάρου; Οὐχὶ δὲ ῥοιαὶ πρὸς τοῖσδε καὶ κράδαι νάρθηκές τε καὶ κιττοί, πρὸς δὲ καὶ φθοῖς καὶ μήκωνες; Ταῦτ' ἔστιν αὐτῶν τὰ ἅγια. Καὶ προσέτι τῆς Θέμιδος τὰ ἀπόρρητα σύμβολα ὀρίγανον, λύχνος, ξίφος, κτεὶς γυναικεῖος, ὅ ἐστιν εὐφήμως καὶ μυστι κῶς εἰπεῖν μόριον γυναικεῖον. Ὢ τῆς ἐμφανοῦς ἀναισχυντίας. Πάλαι μὲν ἀνθρώποις σωφρονοῦσιν ἐπικάλυμμα ἡδονῆς νὺξ ἦν σιωπωμένη·","english":"And when the goddess smiled, she smiled in her heart, and received the variegated vessel in which the potion was contained. This is the formula of the Eleusinian mysteries: \"I fasted, I drank the potion, I took from the chest, and having done the work, I placed it into the basket and from the basket into the chest.\" Fine spectacles indeed, and fitting for a goddess. Worthy, then, of night and fire and of the \"great-hearted\"—or rather, vain-minded—people of the Erechtheidae, and also of the other Greeks, whom \"after death awaits what they do not expect.\" For whom does Heraclitus of Ephesus prophesy? \"Night-wanderers, magi, Bacchants, Lenaeans, initiates\"—to these he threatens what comes after death, to these he prophesies fire: \"For the things that are considered mysteries among men are celebrated in an unholy manner.\" Law and empty opinion, then, and the mysteries of the serpent are some sort of worshiped deception, as those who are truly uninitiated turn to spurious piety with their uninitiated initiations and their unorgiastic rites. And what are the mystic chests like? For it is necessary to strip bare their holy things and speak the unspeakable. Are these not sesame cakes and pyramids and balls and round cakes with many navel-like projections, and lumps of salt and a serpent, the orgiastic emblem of Dionysus Bassarus? And are there not pomegranates besides these, and fig branches and fennel stalks and ivy, and also flat cakes and poppies? These are their holy things. And further, the secret symbols of Themis: marjoram, a lamp, a sword, a woman's comb—which is euphemistically and mystically called the female organ. O the manifest shamelessness! Formerly, for temperate people, night was a silent veil for pleasure.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἐλευσινίων μυστηρίων","severity":"info","text":"The Eleusinian Mysteries were secret rites honoring Demeter and Persephone. Clement quotes the initiation formula to expose its physical actions as empty ritual.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Clement cites Heraclitus (fragment B14) to condemn mystery cults, using the philosopher's warning about fire and postmortem punishment for initiates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κυκεών","severity":"info","text":"Kykeon was a barley-based drink used in the Eleusinian Mysteries, symbolizing the potion given to Demeter. Clement lists it as part of the formula.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Διονύσου Βασσάρου","severity":"info","text":"Dionysus Bassarus was associated with ecstatic, often orgiastic rites. Clement lists a serpent as his emblem to highlight the cult's shameful elements.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καλά γε τὰ θεάματα","severity":"info","text":"Clement uses heavy irony ('fine spectacles') to mock the mysteries, then shifts to a direct exposé of their sacred objects, building rhetorical condemnation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἐρεχθειδῶν δήμου","severity":"info","text":"The Erechtheidae were the legendary Athenian royal line. Clement calls them 'vain-minded' to attack Athenian pride in their mystery traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μεγαλήτορος' (great-hearted) is ambiguous: Clement may be quoting a lost source or using it ironically to contrast with 'vain-minded'.","The identity of 'the serpent' as an orgiastic emblem is not further specified; it may refer to a cult object in Dionysian rites."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"νυνὶ δὲ τοῖς μυουμένοις πεῖρα τῆς ἀκρασίας νύξ ἐστι λαλουμένη, καὶ τὸ πῦρ ἐλέγχει τὰ πάθη δᾳδουχούμενον. Ἀπόσβεσον, ὦ ἱεροφάντα, τὸ πῦρ· αἰδέσθητι, δᾳδοῦχε, τὰς λαμπάδας· ἐλέγχει σου τὸν Ἴακχον τὸ φῶς· ἐπίτρεψον ἀποκρύψαι τῇ νυκτὶ τὰ μυστήρια· σκότει τετιμήσθω τὰ ὄργια· τὸ πῦρ οὐχ ὑποκρίνεται, ἐλέγχειν καὶ κολάζειν κελεύεται. Ταῦτα τῶν ἀθέων τὰ μυστήρια· ἀθέους δὲ εἰκότως ἀποκαλῶ τούτους, οἳ τὸν μὲν ὄντως ὄντα θεὸν ἠγνοήκασιν, παιδίον δὲ ὑπὸ Τιτάνων διασπώμενον καὶ γύναιον πενθοῦν καὶ μόρια ἄρρητα ὡς ἀληθῶς ὑπ' αἰσχύνης ἀναισχύντως σέβουσιν, διττῇ ἐνεσχημένοι τῇ ἀθεότητι, προτέρᾳ μέν, καθ' ἣν ἀγνοοῦσι τὸν θεόν, τὸν ὄντα ὄντως μὴ γνωρίζοντες θεόν, ἑτέρᾳ δὲ καὶ δευτέρᾳ ταύτῃ πλάνῃ τοὺς οὐκ ὄντας ὡς ὄντας νομίζοντες καὶ θεοὺς τούτους ὀνομάζοντες τοὺς οὐκ ὄντως ὄντας, μᾶλλον δὲ οὐδὲ ὄντας, μόνου δὲ τοῦ ὀνόματος τετυχη κότας. Διὰ τοῦτό τοι καὶ ὁ ἀπόστολος διελέγχει ἡμᾶς \"Καὶ ἦτε ξένοι\" λέγων \"τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ\". Πολλὰ κἀγαθὰ γένοιτο τῷ τῶν Σκυθῶν βασιλεῖ, ὅστις ποτὲ ἦν [Ἀνάχαρσις]. Οὗτος τὸν πολίτην τὸν ἑαυτοῦ, τὴν παρὰ Κυζικηνοῖς Μητρὸς τῶν θεῶν τελετὴν ἀπομιμούμενον παρὰ Σκύθαις τύμπανόν τε ἐπικτυποῦντα καὶ κύμβαλον ἐπηχοῦντα καὶ τοῦ τραχήλου τινὰ μηναγυρτικὰ ἐξηρτημένον, κατετόξευσεν, ὡς ἄνανδρον αὐτόν τε παρ' Ἕλλησι γεγενη μένον καὶ τῆς","english":"Now, for the initiates, the experience of intemperance is spoken of as night, and fire, borne as a torch, exposes the passions. Extinguish the fire, O Hierophant; be ashamed, O Torchbearer, of your torches; the light exposes your Iacchos; permit the mysteries to be hidden by night; let the rites be honored by darkness; fire does not dissemble, it is commanded to expose and punish. These are the mysteries of the godless; and I call them godless with good reason, those who have not known the God who truly is, but worship a child torn apart by Titans and a mourning woman and unspeakable parts truly shameful, shamelessly, caught in a twofold godlessness: first, in that they are ignorant of God, not recognizing the God who truly is; and second, in this further error, they consider those who are not as if they are, and call these gods who are not truly beings, or rather are not at all, having only attained the name. Therefore the apostle also rebukes us, saying, \"And you were strangers to the covenants of the promise, having no hope and being godless in the world.\" Many blessings to the king of the Scythians, whoever he was [Anacharsis]. He shot down with arrows his own citizen, who was imitating among the Scythians the initiation of the Mother of the gods as practiced among the Cyzicenes, beating a drum, sounding a cymbal, and having some begging-gear hung from his neck, as having become unmanly himself among the Greeks and of","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"νυνὶ δὲ τοῖς μυουμένοις πεῖρα τῆς ἀκρασίας νύξ ἐστι λαλουμένη","severity":"info","text":"Clement contrasts the Eleusinian night ritual with Christian truth: the initiates' 'experience of intemperance' (πεῖρα τῆς ἀκρασίας) is called 'night' (νύξ), implying moral darkness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄθεοι","severity":"info","text":"Clement calls the pagan initiates 'godless' (ἄθεοι) in a double sense: ignorance of the true God and worship of non-existent beings. This polemic redefines atheism from a Christian perspective.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἦτε ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ","severity":"info","text":"Clement quotes an apostle (likely Paul) to support his charge of godlessness. The exact source is uncertain; it may be a loose citation of a lost or composite Pauline passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀνάχαρσις","severity":"info","text":"Anacharsis, a legendary Scythian sage, is credited with killing a citizen who adopted Cyzicene rites of the Mother of the gods. Clement uses this to contrast Scythian severity with Greek effeminacy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτό τοι καὶ ὁ ἀπόστολος διελέγχει ἡμᾶς","severity":"info","text":"This phrase marks a transition from Clement's own polemic to scriptural support, reinforcing his argument that pagan worship constitutes atheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πολλὰ κἀγαθὰ γένοιτο τῷ τῶν Σκυθῶν βασιλεῖ, ὅστις ποτὲ ἦν [Ἀνάχαρσις]","severity":"caution","text":"The text names Anacharsis in brackets, likely a scribal gloss. The identity of the Scythian king is uncertain; Clement may be conflating Anacharsis with a royal figure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the apostle's quotation is unclear; it may be a composite or loose citation. The bracketed name 'Anacharsis' may be a later gloss."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":21,"ref":"p21","source":"θηλείας τοῖς ἄλλοις Σκυθῶν διδάσκαλον νόσου. Ὧν δὴ χάριν (οὐ γὰρ οὐδαμῶς ἀποκρυπτέον) θαυμά ζειν ἔπεισί μοι ὅτῳ τρόπῳ Εὐήμερον τὸν Ἀκραγαντῖνον καὶ Νικάνορα τὸν Κύπριον καὶ Διαγόραν καὶ Ἵππωνα τὼ Μηλίω τόν τε Κυρηναῖον ἐπὶ τούτοις ἐκεῖνον (ὁ Θεόδωρος ὄνομα αὐτῷ) καί τινας ἄλλους συχνούς, σωφρόνως βεβιω κότας καὶ καθεωρακότας ὀξύτερόν που τῶν λοιπῶν ἀνθρώπων τὴν ἀμφὶ τοὺς θεοὺς τούτους πλάνην, ἀθέους ἐπικεκλήκασιν, εἰ καὶ τὴν ἀλήθειαν αὐτὴν μὴ νενοηκότας, ἀλλὰ τὴν πλάνην γε ὑπωπτευκότας, ὅπερ οὐ σμικρὸν εἰς ἀλήθειαν φρονήσεως ζώπυρον ἀναφύεται σπέρμα· ὧν ὃ μέν τις παρεγγυᾷ τοῖς Αἰγυπτίοις, \"εἰ θεοὺς νομίζετε, μὴ θρηνεῖτε αὐτοὺς μηδὲ κόπτεσθε· εἰ δὲ πενθεῖτε αὐτούς, μηκέτι τούτους ἡγεῖσθε εἶναι θεούς\", ὃ δ' Ἡρακλέα ἐκ ξύλου λαβὼν κατεσκευασμένον (ἔτυχε δὲ ἕψων τι οἴκοι, οἷα εἰκός)· \"Εἶα δή, ὦ Ἡράκλεις\", εἶπεν· \"νῦν σοι ἤδη καιρός, ὥσπερ Εὐρυσθεῖ, ἀτὰρ δὴ καὶ ἡμῖν ὑπουργῆσαι τὸν τρισκαιδέκατον τοῦτον ἆθλον καὶ Διαγόρᾳ τοὔψον παρα σκευάσαι\", \"κᾆτ' αὐτὸν εἰς τὸ πῦρ ἐνέθηκεν ὡς ξύλον\". Ἀκρότητες ἄρα ἀμαθίας ἀθεότης καὶ δεισιδαιμονία, ὧν ἐκτὸς μένειν σπουδαστέον. Οὐχ ὁρᾷς τὸν ἱεροφάντην τῆς ἀληθείας Μωσέα προστάττοντα θλαδίαν καὶ ἀποκεκομμένον μὴ ἐκκλησιάζειν, καὶ προσέτι τὸν ἐκ πόρνης; Αἰνίττεται δὲ διὰ μὲν τῶν προτέρων τὸν ἄθεον τρόπον τὸν τῆς θείας καὶ γονίμου δυνάμεως ἐστερημένον, διὰ δὲ τοῦ λοιποῦ τοῦ τρίτου τὸν πολλοὺς ἐπιγραφόμενον ψευδωνύμους θεοὺς ἀντὶ τοῦ μόνου ὄντος θεοῦ, ὥσπερ ὁ ἐκ τῆς πόρνης τοὺς πολλοὺς ἐπιγράφεται πατέρας ἀγνοίᾳ τοῦ πρὸς ἀλήθειαν πατρός.","english":"oses the passions. Extinguish the fire, O Hierophant; be ashamed, O Torchbearer, of your torches; the light exp\n\nFor the sake of these (for it must by no means be concealed), I am moved to wonder in what manner Euhemerus of Acragas, and Nicanor of Cyprus, and Diagoras, and Hippo of Melos, and that Cyrenaean besides (Theodorus by name), and many others, who lived temperately and perceived more keenly than the rest of men the error concerning these gods, have been called atheists, even if they did not comprehend the truth itself, yet they at least suspected the error, which is no small spark of wisdom that kindles toward truth. One of them enjoins the Egyptians, \"If you consider them gods, do not mourn them nor beat your breasts; but if you mourn them, no longer consider them to be gods.\" Another, taking Heracles made of wood (he happened to be cooking something at home, as is likely), said, \"Come now, O Heracles; now is the time for you, as for Eurystheus, to perform this thirteenth labor for us and prepare the dinner for Diagoras,\" and then he put him into the fire as wood. Atheism and superstition are thus extremes of ignorance, from which one must strive to remain apart. Do you not see the hierophant of truth, Moses, commanding that a eunuch or one mutilated not attend the assembly, and further, that one born of a harlot? He hints through the former at the atheistic character, deprived of divine and generative power, and through the latter, the third, at one who inscribes many falsely named gods instead of the one true God, just as one born of a harlot inscribes many fathers in ignorance of the true father.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Εὐήμερον τὸν Ἀκραγαντῖνον","severity":"info","text":"Euhemerus of Acragas (c. 300 BCE) argued that the gods were deified human rulers. Clement groups him with other thinkers labeled atheists in antiquity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀθέους","severity":"info","text":"Clement uses 'atheists' (ἀθέους) in the ancient sense of rejecting the traditional gods, not modern atheism. He paradoxically praises their suspicion of pagan error.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θλαδίαν καὶ ἀποκεκομμένον μὴ ἐκκλησιάζειν","severity":"info","text":"Clement alludes to Deuteronomy 23:1 (LXX), which excludes eunuchs and the mutilated from the assembly. He allegorizes this as a rejection of atheism and polytheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν ἐκ πόρνης","severity":"info","text":"The prohibition against a child of a harlot (Deuteronomy 23:2 LXX) is interpreted by Clement as a figure for polytheism: one who claims many false fathers, like many false gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀκρότητες ἄρα ἀμαθίας ἀθεότης καὶ δεισιδαιμονία","severity":"info","text":"Clement frames atheism and superstition as twin extremes of ignorance, positioning his own Christian monotheism as the moderate, true path.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Διαγόραν","severity":"info","text":"Diagoras of Melos (5th c. BCE) was notorious for atheism. The anecdote of burning a wooden Heracles for fuel is attributed to him, illustrating his rejection of divine images.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Nicanor of Cyprus' is uncertain; he may be otherwise unknown. The phrase 'τρισκαιδέκατον τοῦτον ἆθλον' (thirteenth labor) is a satirical addition to the canonical twelve labors of Heracles."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Ἦν δέ τις ἔμφυτος ἀρχαία πρὸς οὐρανὸν ἀνθρώποις κοινωνία, ἀγνοίᾳ μὲν ἐσκοτισμένη, ἄφνω δέ που διεκθρῴσκουσα τοῦ σκότους καὶ ἀναλάμπουσα, οἷον δὴ ἐκεῖνο λέλεκταί τινι τὸ ὁρᾷς τὸν ὑψοῦ τόνδ' ἄπειρον αἰθέρα καὶ γῆν πέριξ ἔχονθ' ὑγραῖς ἐν ἀγκάλαις; Καὶ τὸ ὦ γῆς ὄχημα κἀπὶ γῆς ἔχων ἕδραν, ὅστις ποτ' εἶ σύ, δυστόπαστος εἰσιδεῖν, καὶ ὅσα ἄλλα τοιαῦτα ποιητῶν ᾄδουσι παῖδες. Ἔννοιαι δὲ ἡμαρτημέναι καὶ παρηγμέναι τῆς εὐθείας, ὀλέθριαι ὡς ἀληθῶς, τὸ \"οὐράνιον φυτόν\", τὸν ἄνθρωπον, οὐρανίου ἐξέτρεψαν διαίτης καὶ ἐξετάνυσαν ἐπὶ γῆς, γηΐνοις προσανέχειν ἀναπείσασαι πλάσμασιν.\n\nΟἳ μὲν γὰρ εὐθέως ἀμφὶ τὴν οὐρανοῦ θέαν ἀπατώ μενοι καὶ ὄψει μόνῃ πεπιστευκότες τῶν ἀστέρων τὰς κινήσεις ἐπιθεώμενοι ἐθαύμασάν τε καὶ ἐξεθείασαν, θεοὺς ἐκ τοῦ θεῖν ὀνομάσαντες τοὺς ἀστέρας, καὶ προσεκύνησαν ἥλιον, ὡς Ἰνδοί, καὶ σελήνην, ὡς Φρύγες· οἳ δὲ τῶν ἐκ γῆς φυομένων τοὺς ἡμέρους δρεπόμενοι καρποὺς Δηὼ τὸν σῖτον, ὡς Ἀθηναῖοι, καὶ Διόνυσον τὴν ἄμπελον, ὡς Θηβαῖοι, προσηγόρευσαν. Ἄλλοι τὰς ἀμοιβὰς τῆς κακίας ἐπισκοπήσαντες θεοποιοῦσι τὰς ἀντιδόσεις προσκυνοῦντες καὶ τὰς συμφοράς. Ἐντεῦθεν τὰς Ἐρινύας καὶ τὰς Εὐμενίδας Παλαμναίους τε καὶ Προστροπαίους, ἔτι δὲ Ἀλάστορας ἀναπεπλάκασιν οἱ ἀμφὶ τὴν σκηνὴν ποιηταί. Φιλοσόφων δὲ ἤδη τινὲς καὶ αὐτοὶ μετὰ τοὺς ποιητικοὺς τῶν ἐν ὑμῖν παθῶν ἀνειδωλοποιοῦσι τύπους τὸν Φόβον καὶ τὸν Ἔρωτα καὶ τὴν Χαρὰν καὶ τὴν Ἐλπίδα, ὥσπερ ἀμέλει καὶ Ἐπιμενίδης ὁ παλαιὸς Ὕβρεως καὶ Ἀναιδείας Ἀθήνησιν ἀναστήσας βωμούς·","english":"There was a certain innate and ancient fellowship of men with heaven, darkened by ignorance, but suddenly leaping forth from the darkness and shining forth, as indeed that saying of someone: \"Do you see this infinite aether high above, holding the earth around in its moist arms?\" And: \"O you who are the vehicle of the earth and have your seat upon the earth, whoever you are, hard to be seen,\" and all such things as the children of poets sing. But erroneous and perverted notions, deviating from the straight path, truly ruinous, have turned \"the heavenly plant,\" man, from a heavenly way of life and stretched him out upon the earth, persuading him to attend to earthly creations.\n\nFor some, immediately deceived concerning the spectacle of the heaven and trusting only in sight, observing the movements of the stars, marveled at them and deified them, naming the stars gods from the word \"to run\" (thein), and worshipped the sun, as the Indians do, and the moon, as the Phrygians do. Others, reaping the cultivated fruits that grow from the earth, called Deo the grain, as the Athenians do, and Dionysus the vine, as the Thebans do. Still others, observing the requitals of wickedness, deify the retributions, worshipping the punishments and the misfortunes. Hence the poets of the stage have fabricated the Erinyes and the Eumenides, the Palamnaioi and the Prostropaioi, and also the Alastores. And already some of the philosophers, after the poets, fashion images of the passions among you, such as Fear and Love and Joy and Hope, just as, of course, the ancient Epimenides set up altars to Insolence and Shamelessness at Athens.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Εὐήμερος","severity":"info","text":"Euhemerus of Acragas (4th–3rd cent. BCE) argued that the gods were originally deified human rulers. Clement uses him to illustrate the error of euhemeristic rationalism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοὺς ἐκ τοῦ θεῖν","severity":"info","text":"Clement derives the Greek word for gods (θεοί) from the verb θεῖν (to run), a popular etymology also found in Plato (Cratylus 397c–d). This supports his critique of star-worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Δηὼ","severity":"info","text":"Deo is an epithet of Demeter, the grain goddess. Clement notes that Athenians deified grain by calling it Deo, paralleling the Theban deification of the vine as Dionysus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐρινύες, Εὐμενίδες, Παλαμναῖοι, Προστροπαῖοι, Ἀλάστορες","severity":"info","text":"These are Greek chthonic deities or avenging spirits. Clement lists them as examples of personified retributions worshipped by poets, reinforcing his argument that pagan religion originates from human passions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐπιμενίδης","severity":"info","text":"Epimenides of Crete (6th cent. BCE) was a legendary seer and poet. Clement cites his altars to Hybris and Anaideia (Insolence and Shamelessness) as an example of philosophers deifying vices.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἦν δέ τις ἔμφυτος ἀρχαία πρὸς οὐρανὸν ἀνθρώποις κοινωνία","severity":"info","text":"This sentence introduces a contrast: an original, innate fellowship with heaven (now obscured) versus the subsequent errors of pagan worship. The structure sets up Clement's argument for a primitive monotheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἔμφυτος ἀρχαία ... κοινωνία' may imply either an innate human capacity or a historical primordial state; Clement likely intends both.","The identity of 'some philosopher' who said 'Do you see this infinite aether...' is not specified; it may be a paraphrase of Euripides or another poet."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"οἳδὲ ἐξ αὐτῶν ὁρμώμενοι τῶν πραγμάτων ἐκθεοῦνται τοῖς ἀνθρώποις καὶ σωματικῶς ἀναπλάττονται, Δίκη τις καὶ Κλωθὼ καὶ Λάχεσις καὶ Ἄτροπος καὶ Εἱμαρμένη, Αὐξώ τε καὶ Θαλλώ, αἱ Ἀττικαί. Ἕκτος ἐστὶν εἰσηγητικὸς τρόπος ἀπάτης, θεῶν περιποιητικός, καθ' ὃν ἀριθμοῦσι θεοὺς τοὺς δώδεκα· ὧν καὶ θεογονίαν Ἡσίοδος ᾄδει τὴν αὑτοῦ, καὶ ὅσα θεολογεῖ Ὅμηρος. Τελευταῖος δὲ ὑπολείπεται (ἑπτὰ γὰρ οἱ ἅπαντες οὗτοι τρόποι) ὁ ἀπὸ τῆς θείας εὐεργεσίας τῆς εἰς τοὺς ἀνθρώπους καταγινομένης ὁρμώμενος. Τὸν γὰρ εὐεργετοῦντα μὴ συνιέντες θεὸν\n\nἀνέπλασάν τινας σωτῆρας Διοσκούρους καὶ Ἡρακλέα ἀλεξίκακον καὶ Ἀσκληπιὸνἰατρόν. Αὗται μὲν αἱ ὀλισθηραί τε καὶ ἐπιβλαβεῖς παρεκ βάσεις τῆς ἀληθείας, καθέλκουσαι οὐρανόθεν τὸν ἄνθρωπον καὶ εἰς βάραθρον περιτρέπουσαι. Ἐθέλω δὲ ὑμῖν ἐν χρῷ τοὺς θεοὺς αὐτοὺς ἐπιδεῖξαι ὁποῖοί τινες καὶ εἴ τινες, ἵν' ἤδη ποτὲ τῆς πλάνης λήξητε, αὖθις δὲ παλινδρομήσητε εἰς οὐρανόν. \"Ἦμεν γάρ που καὶ ἡμεῖς τέκνα ὀργῆς, ὡς καὶ οἱ λοιποί· ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ, ἣν ἠγάπησεν ἡμᾶς, ὄντας ἤδη νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ.\" \"Ζῶν γὰρ ὁ λόγος\" καὶ συνταφεὶς Χριστῷ συνυψοῦται θεῷ. Οἱ δὲ ἔτι ἄπιστοι \"τέκνα ὀργῆς\" ὀνομάζονται, τρεφόμενα ὀργῇ· ἡμεῖς δὲ οὐκ ὀργῆς θρέμματα ἔτι, οἱ τῆς πλάνης ἀπεσπασμένοι, ᾄσσοντες δὲ ἐπὶ τὴν ἀλήθειαν. Ταύτῃ τοι ἡμεῖς οἱ τῆς ἀνομίας υἱοί ποτε διὰ τὴν φιλανθρωπίαν τοῦ λόγου νῦν υἱοὶ γεγόναμεν τοῦ θεοῦ· ὑμῖν δὲ καὶ ὁ ὑμέτερος ὑποδύεται ποιητὴς ὁ Ἀκραγαντῖνος Ἐμπεδοκλῆς·","english":"Others, starting from the things themselves, are deified among men and are physically fashioned: some Dike, Clotho, Lachesis, Atropos, and Heimarmene, also Auxo and Thallo, the Attic goddesses. The sixth is a mode of deception that introduces gods, according to which they count the twelve gods; Hesiod sings his own theogony of them, and all that Homer theologizes. The last remains (for these are all seven modes) the one starting from the divine beneficence that is bestowed upon men. For not understanding the beneficent god, they fashioned certain saviors: the Dioscuri, Heracles the averter of evil, and Asclepius the healer. These are the slippery and harmful deviations from the truth, dragging man down from heaven and turning him into an abyss. I wish to show you the gods themselves close at hand, what sort they are and if they are any, so that you may at last cease from error and instead run back to heaven. \"For we too were once children of wrath, as also the rest; but God, being rich in mercy, because of his great love, which he loved us, who were already dead in transgressions, made us alive together with Christ.\" \"For the Word is living\" and, buried together with Christ, is raised together with God. But those still unbelieving are called \"children of wrath,\" nurtured by wrath; we, however, are no longer nurslings of wrath, we who have been torn away from error and are darting toward the truth. Thus we, once sons of lawlessness, have now become sons of God through the love of the Word for humanity. And your own poet, the Acragantine Empedocles, insinuates himself:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Δίκη τις καὶ Κλωθὼ καὶ Λάχεσις καὶ Ἄτροπος καὶ Εἱμαρμένη, Αὐξώ τε καὶ Θαλλώ","severity":"info","text":"Clement lists personified deities (Dike, Clotho, Lachesis, Atropos, Heimarmene, Auxo, Thallo) as examples of gods 'physically fashioned' from natural phenomena, critiquing Greek mythological deification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἕκτος ἐστὶν εἰσηγητικὸς τρόπος ἀπάτης, θεῶν περιποιητικός","severity":"info","text":"Clement identifies a sixth mode of deception that 'introduces gods', referring to the poetic tradition of Hesiod and Homer who systematized the twelve Olympians.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦμεν γάρ που καὶ ἡμεῖς τέκνα ὀργῆς","severity":"info","text":"Clement quotes a Pauline phrase ('children of wrath') from Ephesians 2:3, contrasting pre-conversion state with salvation through Christ, and applies it to his audience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῶν γὰρ ὁ λόγος","severity":"info","text":"The phrase 'the Word is living' echoes Johannine theology (John 1:1-14), identifying Christ as the Logos who is buried and resurrected with believers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ Ἀκραγαντῖνος Ἐμπεδοκλῆς","severity":"info","text":"Clement invokes Empedocles of Acragas as a Greek poet who 'insinuates himself' into the argument, likely referencing Empedocles' cosmological and purificatory themes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τελευταῖος δὲ ὑπολείπεται (ἑπτὰ γὰρ οἱ ἅπαντες οὗτοι τρόποι)","severity":"info","text":"Clement concludes his sevenfold classification of deceptive modes with the seventh, based on divine beneficence, marking a rhetorical climax before the exhortation to conversion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς πλάνης ἀπεσπασμένοι' could be read as 'torn away from error' or 'separated from wandering'; the translation opts for 'torn away from error' to emphasize active conversion.","The reference to Empedocles is brief and its precise function in the argument is unclear; it may introduce a quotation or a parallel not fully preserved."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"τοιγάρτοι χαλεπῇσιν ἀλύοντες κακότησιν οὔ ποτε δειλαίων ἀχέων λωφήσετε θυμόν. Τὰ μὲν δὴ πλεῖστα μεμύθευται καὶ πέπλασται περὶ θεῶν ὑμῖν· τὰ δὲ καὶ ὅσα γεγενῆσθαι ὑπείληπται, ταῦτα δὲ περὶ ἀνθρώπων αἰσχρῶν καὶ ἀσελγῶς βεβιωκότων ἀναγέγραπται· τύφῳ καὶ μανίῃ δὲ βαδίζετε καὶ τρίβον ὀρθὴν εὐθεῖαν προλιπόντες ἀπήλθετε τὴν δι' ἀκανθῶν καὶ σκολόπων. Τί πλανᾶσθε, βροτοί; παύσασθε, μάταιοι, καλλίπετε σκοτίην νυκτός, φωτὸς δὲ λάβεσθε.\n\nΤαῦτα ἡμῖν ἡ προφητικὴ παρεγγυᾷ καὶ ποιητικὴ Σίβυλλα· παρεγγυᾷ δὲ καὶ ἡ ἀλήθεια, γυμνοῦσα τῶν καταπληκτικῶν τουτωνὶ καὶ ἐκπληκτικῶν προσωπείων τὸν ὄχλον τῶν θεῶν, συνωνυμίαις τισὶ τὰς δοξοποιίας διελέγχουσα. Αὐτίκα γοῦν εἰσὶν οἳ τρεῖς τοὺς Ζῆνας ἀναγράφουσιν, τὸν μὲν Αἰθέρος ἐν Ἀρκαδίᾳ, τὼ δὲ λοιπὼ τοῦ Κρόνου παῖδε, τούτοιν τὸν μὲν ἐν Κρήτῃ, θάτερον δὲ ἐν Ἀρκαδίᾳ πάλιν. Εἰσὶ δὲ οἳ πέντε Ἀθηνᾶς ὑποτίθενται, τὴν μὲν Ἡφαίστου, τὴν Ἀθηναίαν· τὴν δὲ Νείλου, τὴν Αἰγυπτίαν· τρίτην τοῦ Κρόνου, τὴν πολέμου εὑρέτιν· τετάρτην τὴν Διός, ἣν Μεσσήνιοι Κορυφασίαν ἀπὸ τῆς μητρὸς ἐπικεκλήκασιν· ἐπὶ πᾶσι τὴν Πάλλαντος καὶ Τιτανίδος τῆς Ὠκεανοῦ, ἣ τὸν πατέρα δυσσεβῶς καταθύσασα τῷ πατρῴῳ κεκόσμηται δέρματι ὥσπερ κῳδίῳ. Ναὶ μὴν Ἀπόλλωνα ὁ μὲν Ἀριστοτέλης πρῶτον Ἡφαίστου καὶ Ἀθηνᾶς (ἐνταῦθα δὴ οὐκέτι παρθένος ἡ Ἀθηνᾶ), δεύτερον ἐν Κρήτῃ τὸν Κύρβαντος, τρίτον τὸν Διὸς καὶ τέταρτον τὸν Ἀρκάδα τὸν Σιληνοῦ· Νόμιος οὗτος κέκληται παρὰ Ἀρκάσιν· ἐπὶ τούτοις τὸν Λίβυν καταλέγει τὸν Ἄμμωνος· ὁ δὲ Δίδυμος ὁ γραμμα τικὸς τούτοις ἕκτον ἐπιφέρει τὸν Μάγνητος.","english":"Therefore, distraught with grievous evils, you will never give rest to your spirit from wretched sorrows. For the most part, myths and fictions have been fabricated among you concerning the gods; and those things that are supposed to have happened have been recorded concerning shameful men who lived licentiously. You proceed with arrogance and madness, and having abandoned the straight and right path, you have gone off through thorns and stakes. Why do you wander, mortals? Cease, vain ones; leave the darkness of night, and take hold of the light.\n\nThese things the prophetic and poetic Sibyl enjoins upon us; and truth also enjoins, stripping the multitude of gods of their terrifying and astounding masks, refuting the fabrications of opinions by certain synonymies. For instance, there are those who record three Zeuses: one of Aether in Arcadia, and the other two sons of Cronus, of whom one is in Crete and the other again in Arcadia. And there are those who posit five Athenas: one of Hephaestus, the Athenian; another of the Nile, the Egyptian; a third of Cronus, the inventor of war; a fourth of Zeus, whom the Messenians call Coryphasia from her mother; and finally, the daughter of Pallas and Titanis, daughter of Oceanus, who impiously slew her father and is adorned with her father's skin as with a fleece. Moreover, concerning Apollo, Aristotle lists a first of Hephaestus and Athena (here Athena is no longer a virgin), a second in Crete, the son of Corybas, a third of Zeus, and a fourth, the Arcadian son of Silenus—this one is called Nomius among the Arcadians; in addition to these, he enumerates a Libyan, the son of Ammon. And Didymus the grammarian adds a sixth, the son of Magnes.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοιγάρτοι χαλεπῇσιν ἀλύοντες κακότησιν","severity":"info","text":"Clement quotes or adapts a hexameter oracle, likely from the Sibylline Oracles, to condemn pagan despair. The language echoes Greek didactic poetry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σίβυλλα","severity":"info","text":"The Sibyl is a prophetic figure in Greco-Roman tradition; Clement treats her as a monotheistic witness, aligning her with biblical prophecy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πέντε Ἀθηνᾶς","severity":"info","text":"Clement lists five Athenas, drawing on Hellenistic mythographic sources that multiplied local cults. The fifth, who kills her father, is a rare variant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀριστοτέλης ... Ἀπόλλωνα","severity":"info","text":"Clement cites Aristotle’s lost work on the multiple Apollos, a euhemeristic or genealogical classification. Didymus the grammarian adds a sixth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα ἡμῖν ἡ προφητικὴ παρεγγυᾷ","severity":"info","text":"This sentence transitions from a Sibylline quotation to Clement’s own argument, using the verb παρεγγυᾷ to frame the Sibyl and truth as co-authorities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Δίδυμος ὁ γραμματικός","severity":"info","text":"Didymus Chalcenterus, a first-century BCE Alexandrian scholar, is cited as an authority on mythological catalogues, showing Clement’s use of Hellenistic learning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening hexameter is not explicitly identified; it is attributed to the Sibyl but may be a composite or paraphrase.","The identity of the fifth Athena's mother 'Titanis' is ambiguous; she may be a daughter of Oceanus or a distinct Titaness."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Πόσοι δὲ καὶ νῦν Ἀπόλλωνες, ἀναρίθμητοι θνητοὶ καὶ ἐπίκηροί τινες ἄνθρωποι, εἰσίν, οἱ παραπλησίως τοῖς προειρημένοις ἐκείνοις κεκλημένοι;\n\nΤί δ' εἴ σοι τοὺς πολλοὺς εἴποιμι Ἀσκληπιοὺς ἢ τοὺς Ἑρμᾶς τοὺς ἀριθμουμένους ἢ τοὺς Ἡφαίστους τοὺς μυθολογουμένους; Μὴ καὶ περιττὸς εἶναι δόξω τὰς ἀκοὰς ὑμῶν τοῖς πολλοῖς τούτοις ἐπικλύζων ὀνόμασιν; Ἀλλ' αἵ γε πατρίδες αὐτοὺς καὶ αἱ τέχναι καὶ οἱ βίοι, πρὸς δέ γε καὶ οἱ τάφοι ἀνθρώπους γεγονότας διελέγχουσιν. Ἄρης γοῦν ὁ καὶ παρὰ τοῖς ποιηταῖς, ὡς οἷόν τε, τετιμημένος, Ἆρες, Ἄρες, βροτολοιγέ, μιαιφόνε, τειχεσιπλῆτα, ὁ \"ἀλλοπρόσαλλος\" οὗτος καὶ \"ἀνάρσιος\", ὡς μὲν Ἐπίχαρμός φησι, Σπαρτιάτης ἦν· Σοφοκλῆς δὲ Θρᾷκα οἶδεν αὐτόν· ἄλλοι δὲ Ἀρκάδα. Τοῦτον δὲ Ὅμηρος δεδέσθαι φησὶν ἐπὶ μῆνας τρισκαίδεκα· τλῆ μὲν Ἄρης, ὅτε μιν Ὦτος κρατερός τ' Ἐπιάλτης, παῖδες Ἀλωῆος, δῆσαν κρατηρῷ ἐνὶ δεσμῷ· χαλκέῳ δ' ἐν κεράμῳ δέδετο τρισκαίδεκα μῆνας. Πολλὰ κἀγαθὰ Κᾶρες σχοῖεν, οἳ καταθύουσιν αὐτῷ τοὺς κύνας. Σκύθαι δὲ τοὺς ὄνους ἱερεύοντες μὴ παυέσθων, ὡς","english":"How many Apollos are there even now, countless mortal and perishable men, who are called by the same name as those previously mentioned?\n\nWhat if I were to tell you of the many Asclepiuses or the numbered Hermeses or the Hephaestuses of myth? Would I not seem superfluous, flooding your ears with these many names? But their homelands, their arts, their lives, and indeed their tombs prove them to have been men. For instance, Ares, even honored among the poets as far as possible—\"Ares, Ares, destroyer of men, defiled with blood, batterer of walls,\" this \"turncoat\" and \"hostile\" one—was, according to Epicharmus, a Spartan; Sophocles knows him as a Thracian; others say an Arcadian. Homer says he was bound for thirteen months: \"Ares endured, when Otus and mighty Ephialtes, sons of Aloeus, bound him in a strong bond; he was bound in a bronze jar for thirteen months.\" May the Carians have many good things, who sacrifice dogs to him. And may the Scythians not cease sacrificing donkeys, as","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀπόλλωνες","severity":"info","text":"Clement argues that the many mortal men named Apollo disprove the god's divinity, a common euhemerist trope in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βροτολοιγέ","severity":"info","text":"A Homeric epithet for Ares, meaning 'destroyer of men,' used here to highlight the god's violent nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄρης","severity":"info","text":"Clement quotes Homer (Iliad 5.385-386) describing Ares' imprisonment by Otus and Ephialtes, using the epic to argue the god was a mortal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σπαρτιάτης","severity":"info","text":"Clement cites Epicharmus and Sophocles to show conflicting traditions about Ares' origin, undermining his divine status.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κᾶρες","severity":"info","text":"The reference to Carians sacrificing dogs to Ares echoes a known cult practice, used by Clement to ridicule pagan rites.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πόσοι δὲ καὶ νῦν","severity":"info","text":"This rhetorical question opens a new section in Clement's argument, shifting from general critique to specific examples of mortal gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Ἀπολλόδωρός φησι καὶ Καλλίμαχος, Φοῖβος Ὑπερβορέοισιν ὄνων ἐπιτέλλεται ἱροῖς. Ὁ αὐτὸς δὲ ἀλλαχοῦ τέρπουσιν λιπαραὶ Φοῖβον ὀνοσφαγίαι. Ἥφαιστος δέ, ὃν ἔρριψεν ἐξ Ὀλύμπου Ζεὺς \"βηλοῦ ἀπὸ θεσπεσίοιο\", ἐν Λήμνῳ καταπεσὼν ἐχάλκευε, πηρωθεὶς τὼ πόδε, \"ὑπὸ δὲ κνῆμαι ῥώοντο ἀραιαί.\" Ἔχεις καὶ ἰατρόν, οὐχὶ χαλκέα μόνον ἐν θεοῖς· ὁ δὲ ἰατρὸς φιλάργυρος ἦν, Ἀσκληπιὸς ὄνομα αὐτῷ. Καί σοι τὸν σὸν παραθήσομαι ποιητήν, τὸν Βοιώτιον Πίνδαρον· ἔτραπε κἀκεῖνον ἀγάνορι μισθῷ χρυσὸς ἐν χερσὶ φανείς· χερσὶ δ' ἄρα Κρονίων ῥίψας δι' ἀμφοῖν ἀμπνοὰς στέρνων [καθεῖλεν ὠκέως, αἴθων δὲ κεραυνὸς ἔσκηψε μόρον. Καὶ Εὐριπίδης· Ζεὺς γὰρ κατακτὰς παῖδα τὸν ἐμὸν αἴτιος Ἀσκληπιόν, στέρνοισιν ἐμβαλὼν φλόγα. Οὗτος μὲν οὖν κεῖται κεραυνωθεὶς ἐν τοῖς Κυνοσουρίδος ὁρίοις. Φιλόχορος δὲ ἐν Τήνῳ Ποσειδῶνά φησι τιμᾶσθαι ἰατρόν, Κρόνῳ δὲ ἐπικεῖσθαι Σικελίαν καὶ ἐνταῦθα αὐτὸν τεθάφθαι. Πατροκλῆς τε ὁ Θούριος καὶ Σοφοκλῆς ὁ νεώτερος ἐν τρισὶ τραγῳδίαις ἱστορεῖτον τοῖν Διοσκούροιν πέρι· ἀνθρώπω τινὲ τούτω τὼ Διοσκούρω ἐπικήρω ἐγενέσθην, εἴ τῳ ἱκανὸς πιστώσασθαι Ὅμηρος τὸ λελεγμένον· τοὺς δ' ἤδη κάτεχεν φυσίζοος αἶα ἐν Λακεδαίμονι αὖθι, φίλῃ ἐν πατρίδι γαίῃ. Προσίτω δὲ καὶ ὁ τὰ Κυπριακὰ ποιήματα γράψας· Κάστωρ μὲν θνητός, θανάτου δέ οἱ αἶσα πέπρωται· αὐτὰρ ὅ γ' ἀθάνατος Πολυδεύκης, ὄζος Ἄρηος.","english":"Apollodorus and Callimachus say, \"Phoebus rises among the Hyperboreans for the sacred asses.\" And the same poet elsewhere says, \"The rich sacrifices of asses delight Phoebus.\" And Hephaestus, whom Zeus threw from Olympus \"from the divine threshold,\" fell on Lemnos and worked as a smith, his feet crippled, \"and his thin shanks were withered.\" You have also a physician, not only a smith among the gods; but the physician was a lover of money, Asclepius by name. And I will set before you your own poet, the Boeotian Pindar: \"Him too gold turned, appearing in his hands with a lordly fee; but then the son of Cronus, hurling through both his hands, quickly took away the breath from his breast, and the blazing thunderbolt struck his doom.\" And Euripides: \"For Zeus, having killed my son Asclepius, is to blame, casting flame into his breast.\" So then he lies thunderstruck within the borders of Cynosuris. And Philochorus says that in Tenos Poseidon is honored as a physician, and that Sicily lies upon Cronus and he is buried there. And Patrocles of Thurii and the younger Sophocles in three tragedies relate concerning the Dioscuri: these two Dioscuri were mortal men subject to fate, if Homer is sufficient to confirm what has been said: \"But the life-giving earth already held them fast there in Lacedaemon, in their dear fatherland.\" And let the author of the Cypria come forward: \"Castor was mortal, and the fate of death was allotted to him; but Polydeuces was immortal, a branch of Ares.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀπολλόδωρός φησι καὶ Καλλίμαχος","severity":"info","text":"Clement cites Apollodorus and Callimachus as sources for the tradition that Apollo delighted in ass-sacrifices among the Hyperboreans, a rare cultic detail.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἥφαιστος ... πηρωθεὶς τὼ πόδε","severity":"info","text":"The description of Hephaestus as crippled and thrown from Olympus by Zeus draws on Homeric tradition (Iliad 1.590–594), where his fall to Lemnos is recounted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζεὺς γὰρ κατακτὰς παῖδα τὸν ἐμὸν αἴτιος Ἀσκληπιόν","severity":"info","text":"Clement quotes Euripides (likely from a lost play) to illustrate Asclepius’ death by Zeus’ thunderbolt, reinforcing the mortality of the god.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πατροκλῆς τε ὁ Θούριος καὶ Σοφοκλῆς ὁ νεώτερος","severity":"info","text":"Patrocles of Thurii and the younger Sophocles are cited as authorities on the Dioscuri, indicating Clement’s use of Hellenistic mythographic sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προσίτω δὲ καὶ ὁ τὰ Κυπριακὰ ποιήματα γράψας","severity":"info","text":"Clement introduces the author of the Cypria as a witness to the mortality of Castor, structuring his argument as a series of testimonies against pagan gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κάστωρ μὲν θνητός, θανάτου δέ οἱ αἶσα πέπρωται· αὐτὰρ ὅ γ' ἀθάνατος Πολυδεύκης","severity":"caution","text":"The Cypria fragment presents Castor as mortal and Polydeuces as immortal, but the text may be corrupt or misattributed; Clement’s citation serves his polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Euripides quotation is uncertain; it may be from a lost play. The attribution of the Cypria fragment is traditional but not universally accepted."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":"Τοῦτο μὲν ποιητικῶς ἐψεύσατο· Ὅμηρος δὲ ἀξιοπιστότερος αὐτοῦ εἰπὼν περὶ ἀμφοῖν τοῖν Διοσκούροιν, πρὸς δὲ καὶ τὸν Ἡρακλέα \"εἴδωλον\" ἐλέγξας· \"φῶτα\" γὰρ \"Ἡρακλῆα2.30.7, μεγάλων ἐπιίστορα ἔργων\". Ἡρακλέα οὖν καὶ αὐτὸς Ὅμηρος θνητὸν οἶδεν ἄνθρωπον, Ἱερώνυμος δὲ ὁ φιλόσοφος καὶ τὴν σχέσιν αὐτοῦ ὑφηγεῖται τοῦ σώματος, μικρόν, φριξότριχα, ῥωστικόν· Δικαίαρχος δὲ σχιζίαν, νευρώδη, μέλανα, γρυπόν, ὑποχαροπόν, τετανότριχα. Οὗτος οὖν ὁ Ἡρακλῆς δύο πρὸς τοῖς πεντήκοντα ἔτη βεβιωκὼς κατέστρεψε τὸν βίον διὰ τῆς ἐν Οἴτῃ πυρᾶς κεκηδευμένος. Τὰς δὲ Μούσας, ἃς Ἀλκμὰν Διὸς καὶ Μνημοσύνης γενεαλογεῖ καὶ οἱ λοιποὶ ποιηταὶ καὶ συγγραφεῖς ἐκθειάζουσιν καὶ σέβουσιν, ἤδη δὲ καὶ ὅλαι πόλεις μουσεῖα τεμενίζουσιν αὐταῖς, Μυσὰς οὔσας θεραπαινίδας ταύτας ἐώνηται Μεγακλὼ ἡ θυγάτηρ ἡ Μάκαρος. Ὁ δὲ Μάκαρ Λεσβίων μὲν ἐβασίλευεν, διεφέρετο δὲ ἀεὶ πρὸς τὴν γυναῖκα, ἠγανάκτει δὲ ἡ Μεγακλὼ ὑπὲρ τῆς μητρός· τί δ' οὐκ ἔμελλε; Καὶ Μυσὰς θεραπαινίδας ταύτας τοσαύτας τὸν ἀριθμὸν ὠνεῖται καὶ καλεῖ Μοίσας κατὰ τὴν διάλεκτον τὴν Αἰολέων. Ταύτας ἐδιδάξατο ᾄδειν καὶ κιθαρίζειν τὰς πράξεις τὰς παλαιὰς ἐμμελῶς. Αἳ δὲ συνεχῶς κιθαρίζουσαι καὶ καλῶς κατεπᾴδουσαι τὸν Μάκαρα ἔθελγον καὶ κατέπαυον τῆς ὀργῆς. Οὗ δὴ χάριν ἡ Μεγακλὼ χαριστήριον αὐτὰς ὑπὲρ τῆς μητρὸς ἀνέθηκε χαλκᾶς καὶ ἀνὰ πάντα ἐκέλευσε τιμᾶσθαι τὰ ἱερά. Καὶ αἱ μὲν Μοῦσαι τοιαίδε· ἡ δὲ ἱστορία παρὰ Μυρσίλῳ τῷ Λεσβίῳ.","english":"This then the poet falsely invented; but Homer is more trustworthy than him, speaking concerning both the Dioscuri, and also convicting Heracles as a \"phantom\"; for he says \"the hero Heracles, knower of great deeds.\" Therefore Homer himself knows Heracles as a mortal man, and Hieronymus the philosopher also describes the condition of his body: small, with bristly hair, strong. Dicaearchus says he was sinewy, muscular, dark, hook-nosed, with greyish eyes, and straight hair. This Heracles, then, having lived fifty-two years, ended his life, buried on the pyre on Oeta. As for the Muses, whom Alcman genealogizes as daughters of Zeus and Mnemosyne, and whom the rest of the poets and writers deify and worship, and for whom whole cities even consecrate Museia, these were Mysian slave-girls bought by Megaclo, the daughter of Macar. Now Macar was king of the Lesbians, but was always at odds with his wife, and Megaclo was indignant on behalf of her mother—and why should she not be? So she buys these Mysian slave-girls, this many in number, and calls them Moisai in the Aeolic dialect. She taught them to sing and play the cithara, melodiously, the ancient deeds. And they, continually playing the cithara and singing beautifully, charmed Macar and put a stop to his anger. For this reason Megaclo dedicated them as thank-offerings on behalf of her mother, in bronze, and ordered that they be honored throughout all the sanctuaries. Such, then, are the Muses; the story is from Myrsilus the Lesbian.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἴδωλον","severity":"info","text":"Clement uses Homer to argue that Heracles was a mortal, citing the Odyssey passage where Heracles' phantom is in Hades while he himself is among the gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μυρσίλῳ τῷ Λεσβίῳ","severity":"info","text":"Myrsilus of Lesbos (4th–3rd cent. BCE) wrote a local history of Lesbos; Clement cites him as the source for the euhemeristic account of the Muses as slave-girls.","cites":[],"named_sources":["Myrsilus of Lesbos"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μούσας ... Μυσὰς","severity":"info","text":"Clement derives the name 'Muses' from 'Mysian' slave-girls via the Aeolic dialect, a folk etymology that parallels other ancient attempts to rationalize mythology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡρακλέα ... θνητὸν","severity":"info","text":"Clement's euhemeristic treatment of Heracles as a mortal hero, citing physical descriptions by Hieronymus and Dicaearchus, reflects a common apologetic strategy to undermine pagan divinities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"δύο πρὸς τοῖς πεντήκοντα ἔτη","severity":"info","text":"Clement states Heracles lived 52 years, a specific lifespan that may derive from a lost source; it is not the canonical 12 labors chronology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δύο πρὸς τοῖς πεντήκοντα ἔτη' could be read as 'fifty-two years' or 'two years beyond fifty'; the translation takes it as fifty-two.","The identity of 'Hieronymus the philosopher' is uncertain; possibly Hieronymus of Rhodes (Peripatetic) or another."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Ἀκούετε δὴ οὖν τῶν παρ' ὑμῖν θεῶν τοὺς ἔρωτας καὶ τὰς παραδόξους τῆς ἀκρασίας μυθολογίας καὶ τραύματα αὐτῶν καὶ δεσμὰ καὶ γέλωτας καὶ μάχας δουλείας τε ἔτι καὶ συμπόσια συμπλοκάς τ' αὖ καὶ δάκρυα καὶ πάθη καὶ μαχλώσας ἡδονάς. Κάλει μοι τὸν Ποσειδῶ καὶ τὸν χορὸν τῶν διεφθαρμένων ὑπ' αὐτοῦ, τὴν Ἀμφιτρίτην, τὴν Ἀμυμώνην, τὴν Ἀλόπην, τὴν Μελανίππην, τὴν Ἀλκυόνην, τὴν Ἱπποθόην, τὴν Χιόνην, τὰς ἄλλας τὰς μυρίας· ἐν αἷς δὴ καὶ τοσαύταις οὔσαις ἔτι τοῦ Ποσειδῶνος ὑμῶν ἐστενοχωρεῖτο τὰ πάθη. Κάλει μοι καὶ τὸν Ἀπόλλω· Φοῖβός ἐστιν οὗτος καὶ μάντις ἁγνὸς καὶ σύμβουλος ἀγαθός· ἀλλ' οὐ ταῦτα ἡ Στερόπη λέγει οὐδὲ ἡ Αἴθουσα οὐδὲ ἡ Ἀρσινόη οὐδὲ ἡ Ζευξίππη οὐδὲ ἡ Προθόη οὐδὲ ἡ Μάρπησσα οὐδὲ ἡ Ὑψιπύλη· Δάφνη γὰρ ἐξέφυγε μόνη καὶ τὸν μάντιν καὶ τὴν φθοράν. Αὐτός τε ὁ Ζεὺς ἐπὶ πᾶσιν ἡκέτω, ὁ \"πατὴρ\" καθ' ὑμᾶς \"ἀνδρῶν\n\nτε θεῶν τε\"· τοσοῦτος περὶ τὰ ἀφροδίσια ἐξεχύθη, ὡς ἐπιθυμεῖν μὲν πασῶν, ἐκπληροῦν δὲ εἰς πάσας τὴν ἐπιθυμίαν. Ἐνεπίμπλατο γοῦν γυναικῶν οὐχ ἧττον ἢ αἰγῶν ὁ Θμουιτῶν τράγος. Καὶ σοῦ, ὦ Ὅμηρε, τεθαύμακα τὰ ποιήματα· ἦ, καὶ κυανέῃσιν ἐπ' ὀφρύσι νεῦσε Κρονίων· ἀμβρόσιαι δ' ἄρα χαῖται ἐπερρώσαντο ἄνακτος κρατὸς ἀπ' ἀθανάτοιο· μέγαν δ' ἐλέλιξεν Ὄλυμπον. Σεμνὸν ἀναπλάττεις, Ὅμηρε, τὸν Δία καὶ νεῦμα περιάπτεις αὐτῷ τετιμημένον. Ἀλλ' ἐὰν ἐπιδείξῃς μόνον, ἄνθρωπε, τὸν κεστόν, ἐξελέγχεται καὶ ὁ Ζεὺς καὶ ἡ κόμη καταισχύνεται. Εἰς ὅσον διελήλακεν ἀσελγείας ὁ Ζεὺς ἐκεῖνος ὁ μετ' Ἀλκμήνης τοσαύτας ἡδυπαθήσας νύκτας;","english":"Hear then of the loves of your gods and the paradoxical tales of their intemperance, their wounds, bonds, laughter, battles, servitudes, banquets, embraces, tears, sufferings, and lecherous pleasures. Summon for me Poseidon and the chorus of women corrupted by him: Amphitrite, Amymone, Alope, Melanippe, Alcyone, Hippothoe, Chione, and the countless others; and yet with all these, the passions of your Poseidon were still straitened. Summon for me also Apollo—this is Phoebus, the pure seer and good counselor; but Sterope says nothing of this, nor Aethusa, nor Arsinoe, nor Zeuxippe, nor Prothoe, nor Marpessa, nor Hypsipyle; for Daphne alone escaped both the seer and his corruption. And let Zeus himself come last of all, the \"father of men and gods\" as you say—so great was his outpouring in matters of love that he desired all women and fulfilled his desire with all. He glutted himself on women no less than the goat of the Thmuites on goats. And I have admired your poems, Homer: \"The son of Cronos nodded with his dark brows; the ambrosial locks flowed from the king's immortal head; and great Olympus was shaken.\" You fashion Zeus as august, Homer, and attach to him an honored nod. But if you only show the girdle, man, both Zeus is exposed and his hair is shamed. To what lengths of licentiousness did that Zeus go who passed so many nights of pleasure with Alcmene?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀκούετε δὴ οὖν","severity":"info","text":"Clement shifts from indirect critique to direct exhortation, using the imperative to command attention to the scandalous myths.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κεστόν","severity":"info","text":"The 'girdle' (κεστός) refers to Aphrodite's magical belt, which in Homer (Iliad 14.214) compels desire; Clement uses it to expose Zeus's vulnerability to passion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Θμουιτῶν τράγος","severity":"info","text":"The 'goat of the Thmuites' alludes to a cult in Thmuis (Lower Egypt) where a goat was venerated for its sexual potency, a common pagan practice Clement derides.","cites":[],"named_sources":["Herodotus Histories 2.46"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατὴρ ἀνδρῶν τε θεῶν τε","severity":"info","text":"Clement quotes Homer's formula for Zeus (Iliad 1.544) to contrast the dignified epithet with the god's licentious behavior, a rhetorical device common in early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κάλει μοι ... Κάλει μοι ... Αὐτός τε ὁ Ζεὺς","severity":"info","text":"A tripartite rhetorical summons (Poseidon, Apollo, Zeus) structures the passage, each followed by a catalogue of victims or a moral indictment, building to a climax.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Δάφνη γὰρ ἐξέφυγε μόνη","severity":"info","text":"Daphne's escape from Apollo is a rare virtuous example in pagan myth; Clement uses it to highlight the general corruption, a motif later adopted by Christian apologists.","cites":[],"named_sources":["Ovid Metamorphoses 1.452-567"],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐστενοχωρεῖτο τὰ πάθη' could mean either 'the passions were straitened' (i.e., insufficient) or 'the sufferings were confined'; the translation takes the former as ironic hyperbole."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"οὐδὲ γὰρ αἱ νύκτες αἱ ἐννέα τῷ ἀκολάστῳ μακραί (ἅπας δὲ ἔμπαλιν ὁ βίος ἀκρασίᾳ βραχὺς ἦν), ἵνα δὴ ἡμῖν τὸν ἀλεξίκακον σπείρῃ θεόν. Διὸς υἱὸς Ἡρακλῆς, Διὸς ὡς ἀληθῶς, ὁ ἐκ μακρᾶς γεννώμενος νυκτός, τοὺς μὲν ἄθλους τοὺς δώδεκα πολλῷ ταλαιπωρησάμενος χρόνῳ, τὰς δὲ πεντήκοντα Θεστίου θυγατέρας νυκτὶ διαφθείρας μιᾷ, μοιχὸς ὁμοῦ καὶ νυμφίος τοσούτων γενόμενος παρθένων. Οὔκουν ἀπεικότως οἱ ποιηταὶ \"σχέτλιον\" τοῦτον \"καὶ αἰσυλοεργὸν\" ἀπο καλοῦσιν. Μακρὸν δ' ἂν εἴη μοιχείας αὐτοῦ παντοδαπὰς καὶ παίδων διηγεῖσθαι φθοράς. Οὐδὲ γὰρ οὐδὲ παίδων ἀπέσχοντο οἱ παρ' ὑμῖν θεοί, ὃ μέν τις Ὕλα, ὃ δὲ Ὑακίνθου, ὃ δὲ Πέλοπος, ὃ δὲ Χρυσίππου, ὃ δὲ Γανυμήδους ἐρῶντες. Τούτους ὑμῶν αἱ γυναῖκες προσκυνούντων τοὺς θεούς, τοιούτους δὲ εὐχέσθων εἶναι τοὺς ἄνδρας τοὺς ἑαυτῶν, οὕτω σώφρονας, ἵν' ὦσιν ὅμοιοι τοῖς θεοῖς τὰ ἴσα ἐζηλωκότες· τούτους ἐθιζόντων οἱ παῖδες ὑμῶν σέβειν, ἵνα καὶ ἄνδρες γενήσονται εἰκόνα πορνείας ἐναργῆ τοὺς θεοὺς παραλαμβάνοντες. Ἀλλ' οἱ μὲν ἄρρενες αὐτοῖς τῶν θεῶν ἴσως μόνοι ᾄττουσι περὶ τὰ ἀφροδίσια· θηλύτεραι δὲ θεαὶ μένον αἰδοῖ οἴκοι ἑκάστη, φησὶν Ὅμηρος, αἰδούμεναι αἱ θεαὶ διὰ σεμνότητα Ἀφροδίτην ἰδεῖν μεμοιχευμένην. Αἳ δὲ ἀκολασταίνουσιν ἐμπαθέστερον ἐν τῇ μοιχείᾳ δεδεμέναι, Ἠὼς ἐπὶ Τιθωνῷ, Σελήνη δ' ἐπὶ Ἐνδυμίωνι, Νηρηῒς ἐπὶ Αἰακῷ καὶ ἐπὶ Πηλεῖ Θέτις, ἐπὶ δὲ Ἰασίωνι Δημήτηρ καὶ ἐπὶ Ἀδώνιδι Φερέ2.33.9 φαττα.","english":"Nor were the nine nights long enough for the licentious one (indeed, the whole life was short for his intemperance), so that he might sow for us the god who averts evil. Heracles, son of Zeus—truly son of Zeus, born from a long night—after laboring long over the twelve labors, corrupted the fifty daughters of Thestius in a single night, becoming at once adulterer and bridegroom of so many virgins. Not without reason, then, do the poets call him \"wretched\" and \"worker of shameful deeds.\" It would be long to recount his manifold adulteries and corruptions of children. For not even children were spared by your gods, some loving Hylas, others Hyacinthus, others Pelops, others Chrysippus, others Ganymede. Let your women, who worship such gods, pray that their own husbands be like this—so temperate, that they may be similar to the gods, having emulated the same things. Let your children be accustomed to revere these gods, so that when they become men, they will receive the gods as a clear image of fornication. But perhaps only the male gods among them are eager for sexual pleasures; the female goddesses remain each at home, as Homer says, ashamed, the goddesses feeling shame out of modesty to look upon Aphrodite in her adultery. Yet they indulge in licentiousness more passionately, bound in adultery: Eos with Tithonus, Selene with Endymion, a Nereid with Aeacus, Thetis with Peleus, Demeter with Iasion, and Persephone with Adonis.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλεξίκακον","severity":"info","text":"ἀλεξίκακον is a cult epithet of Heracles, meaning 'averter of evil'. Clement uses it ironically, contrasting Heracles' heroic function with his licentious behavior.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πεντήκοντα Θεστίου θυγατέρας","severity":"info","text":"The fifty daughters of Thestius are a mythological reference; Heracles is said to have impregnated all of them in a single night. This story appears in Pseudo-Apollodorus and other sources, emphasizing Heracles' superhuman sexual appetite.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σχέτλιον...καὶ αἰσυλοεργὸν","severity":"info","text":"Clement quotes Homer, Iliad 5.403, where the poet calls Ares 'wretched' and 'worker of shameful deeds'. He applies the same epithets to Heracles, reinforcing his critique of pagan gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὔκουν ἀπεικότως","severity":"info","text":"This phrase marks a transition from narrative to rhetorical conclusion: 'Not without reason, then'. Clement uses it to introduce a summary judgment on Heracles' character.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Φερέφαττα","severity":"info","text":"Φερέφαττα is an Attic variant of Persephone. Clement lists her with Adonis, a pairing that reflects Hellenistic syncretism and the popularity of the Adonis cult in Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αἰδούμεναι αἱ θεαὶ","severity":"caution","text":"The Greek text has a lacuna or corruption after 'αἰδούμεναι αἱ θεαὶ'; the English draft supplies 'the goddesses feeling shame out of modesty to look upon Aphrodite in her adultery', but the exact Homeric reference (Odyssey 8.324) is ambiguous in Clement's citation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἰδούμεναι αἱ θεαὶ' is elliptical; it is unclear whether Clement intends a direct quote from Homer or a paraphrase. The list of goddesses at the end (Eos, Selene, etc.) may be Clement's own addition, not from Homer."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Ἀφροδίτη δὲ ἐπ' Ἄρει κατῃσχυμμένη μετῆλθεν ἐπὶ Κινύραν καὶ Ἀγχίσην ἔγημεν καὶ Φαέθοντα ἐλόχα καὶ ἤρα Ἀδώνιδος, ἐφιλονείκει δὲ τῇ βοώπιδι καὶ ἀποδυσάμεναι διὰ μῆλον αἱ θεαὶ γυμναὶ προσεῖχον τῷ ποιμένι, ἥτις αὐτῶν δόξει καλή. Ἴθι δὴ καὶ τοὺς ἀγῶνας ἐν βραχεῖ περιοδεύσωμεν καὶ τὰς ἐπιτυμβίους ταυτασὶ πανηγύρεις καταλύσωμεν, Ἴσθμιά τε καὶ Νέμεα καὶ Πύθια καὶ τὰ ἐπὶ τούτοις Ὀλύμπια. Πυθοῖ μὲν οὖν ὁ δράκων ὁ Πύθιος θρῃσκεύεται καὶ τοῦ ὄφεως ἡ πανήγυρις καταγγέλλεται Πύθια· Ἰσθμοῖ δὲ σκύβαλον προσέπτυσεν ἐλεεινὸν ἡ θάλαττα καὶ Μελικέρτην ὀδύρεται τὰ Ἴσθμια· Νεμέασι δὲ ἄλλο παιδίον Ἀρχέμορος κεκήδευται καὶ τοῦ παιδίου ὁ ἐπιτάφιος προσαγορεύεται Νέμεα· Πῖσα δὲ ὑμῖν τάφος ἐστίν, ὦ Πανέλληνες, ἡνιόχου Φρυγός, καὶ τοῦ Πέλοπος τὰς χοάς, τὰ Ὀλύμπια, ὁ Φειδίου σφετερίζεται Ζεύς. Μυστήρια ἦσαν ἄρα, ὡς ἔοικεν, οἱ ἀγῶνες ἐπὶ νεκροῖς διαθλούμενοι, ὥσπερ καὶ τὰ λόγια, καὶ δεδήμευνται ἄμφω. Ἀλλὰ τὰ μὲν ἐπὶ Ἄγρᾳ μυστήρια καὶ τὰ ἐν Ἁλιμοῦντι τῆς Ἀττικῆς Ἀθήνησι περιώρισται·αἶσχος δὲ ἤδη κοσμικὸν οἵ τε ἀγῶνες καὶ οἱ φαλλοὶ οἱ Διονύσῳ ἐπιτελούμενοι, κακῶς ἐπινενεμημένοι τὸν βίον. Διόνυσος γὰρ κατελθεῖν εἰς Ἅιδου γλιχόμενος ἠγνόει τὴν ὁδόν, ὑπισχνεῖται δ' αὐτῷ φράσειν, Πρόσυμνος τοὔνομα, οὐκ ἀμισθί· ὁ δὲ μισθὸς οὐ καλός, ἀλλὰ Διονύσῳ καλός· καὶ ἀφροδίσιος ἦν ἡ χάρις, ὁ μισθός, ὃν ᾐτεῖτο Διόνυσος· βουλομένῳ δὲ τῷ θεῷ γέγονεν ἡ αἴτησις, καὶ δὴ ὑπισχνεῖται παρέξειν αὐτῷ, εἰ ἀναζεύξοι, ὅρκῳ πιστωσάμενος τὴν ὑπόσχεσιν. Μαθὼν ἀπῆρεν· ἐπανῆλθεν αὖθις· οὐ κατα λαμβάνει τὸν Πρόσυμνον (ἐτεθνήκει γάρ)·","english":"Aphrodite, shamed by her affair with Ares, went on to marry Cinyras and Anchises, conceived Phaethon, and loved Adonis; she also quarreled with ox-eyed Hera, and the goddesses, stripping for the apple, naked, presented themselves to the shepherd to see which of them would seem beautiful. Come then, let us also survey the contests briefly and put an end to these funeral festivals: the Isthmian, Nemean, Pythian, and, after these, the Olympian. At Pytho, then, the Pythian serpent is worshipped, and the festival of the snake is proclaimed the Pythian Games. At the Isthmus, the sea spat out a pitiful piece of refuse, and Melicertes is mourned in the Isthmian Games. At Nemea, another child, Archemorus, is buried, and the child's funeral rite is called the Nemean Games. Pisa, O Panhellenes, is a tomb for you—that of a Phrygian charioteer—and the libations for Pelops, the Olympian Games, are usurped by the Zeus of Pheidias. The contests, then, were mysteries, as it seems, held in competition over the dead, just as the oracles were, and both have been made public. But the mysteries at Agra and those at Halimous in Attica near Athens are limited. Yet the contests and the phalli performed for Dionysus are already a universal shame, having been wickedly spread throughout life. For Dionysus, eager to descend into Hades, did not know the way; a man named Prosymnus promised to show him, but not without a price. The price was not a noble one, but it was noble to Dionysus; and the favor was an amorous one, the price that Dionysus demanded. Since the god wished it, the request was granted, and indeed he promised to provide it to him, if he should return, confirming the promise with an oath. Having learned the way, he departed; he came back again, but did not find Prosymnus (for he had died).","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀφροδίτη ... ἐπ' Ἄρει κατῃσχυμμένη","severity":"info","text":"Clement alludes to the Homeric episode (Od. 8.266–366) where Hephaestus traps Ares and Aphrodite in adultery, a common moral exemplum in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Πυθοῖ μὲν οὖν ὁ δράκων ὁ Πύθιος","severity":"info","text":"The Pythian serpent (Python) guarded the Delphic oracle; its defeat by Apollo was mythically reenacted in the Pythian Games, which Clement here reduces to a snake festival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μελικέρτην","severity":"info","text":"Melicertes (Roman Palaemon) was a child drowned and deified; the Isthmian Games were said to have been founded in his honor. Clement dismisses the games as mourning for a corpse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Πρόσυμνος","severity":"info","text":"The story of Dionysus and Prosymnus (also called Polymnus) is a rare myth, preserved mainly in Christian sources, involving a sexual bargain for guidance to the underworld; Clement uses it to attack pagan mysteries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἴθι δὴ καὶ τοὺς ἀγῶνας ἐν βραχεῖ περιοδεύσωμεν","severity":"info","text":"Clement shifts from mythological exempla to a catalogue of the four Panhellenic games, each linked to a death or funeral, reinforcing his argument that pagan festivals originate in mourning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ δὴ ὑπισχνεῖται παρέξειν αὐτῷ, εἰ ἀναζεύξοι","severity":"caution","text":"The Greek text is ambiguous: it is unclear whether the promise is made by Prosymnus to Dionysus or vice versa. The English draft interprets Dionysus as the promisor, but the syntax allows the opposite reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὑπισχνεῖται παρέξειν αὐτῷ, εἰ ἀναζεύξοι' leaves unclear whether Prosymnus promises to provide the favor after Dionysus returns, or Dionysus promises to pay after returning. The English draft takes the latter, but the Greek could support either.","The identity of 'τὸν Πρόσυμνον' as the name of the man or a title is uncertain; some sources call him Polymnus."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"ἀφοσιούμενος τῷ ἐραστῇ ὁ Διόνυσος ἐπὶ τὸ μνημεῖον ὁρμᾷ καὶ πασχητιᾷ. Κλάδον οὖν συκῆς, ὡς ἔτυχεν, ἐκτεμὼν ἀνδρείου\n\nμορίου σκευάζεται τρόπον ἐφέζεταί τε τῷ κλάδῳ, τὴν ὑπόσχεσιν ἐκτελῶν τῷ νεκρῷ. Ὑπόμνημα τοῦ πάθους τούτου μυστικὸν φαλλοὶ κατὰ πόλεις ἀνίστανται Διονύσῳ· \"εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιοῦντο καὶ ὕμνεον ᾆσμα αἰδοίοισιν, ἀναιδέστατα εἴργαστ' ἄν\", φησὶν Ἡράκλειτος, \"ωὑτὸς δὲ Ἅιδης καὶ Διόνυσος, ὅτεῳ μαίνονται καὶ ληναΐζουσιν\", οὐ διὰ τὴν μέθην τοῦ σώματος, ὡς ἐγὼ οἶμαι, τοσοῦτον ὅσον διὰ τὴν ἐπονείδιστον τῆς ἀσελγείας ἱεροφαντίαν. Εἰκότως ἄρα οἱ τοιοίδε ὑμῶν θεοὶ δοῦλοι παθῶν γεγονότες, ἀλλὰ καὶ πρὸ τῶν Εἱλώτων καλουμένων τῶν παρὰ Λακεδαιμονίοις δούλειον ὑπεισῆλθεν ζυγὸν Ἀπόλλων Ἀδμήτῳ ἐν Φεραῖς, Ἡρακλῆς ἐν Σάρδεσιν Ὀμφάλῃ, Λαομέδοντι δ' ἐθήτευε Ποσειδῶν καὶ Ἀπόλλων, καθάπερ ἀχρεῖος οἰκέτης, μηδὲ ἐλευθερίας δήπουθεν δυνηθεὶς τυχεῖν παρὰ τοῦ προτέρου δεσπότου· τότε καὶ τὰ Ἰλίου τείχη ἀνῳκοδομησάτην τῷ Φρυγί. Ὅμηρος δὲ τὴν Ἀθηνᾶν οὐκ αἰσχύνεται παραφαίνειν λέγων τῷ Ὀδυσσεῖ \"χρύσεον λύχνον ἔχουσαν\" ἐν χεροῖν· τὴν δὲ Ἀφροδίτην ἀνέγνωμεν, οἷον ἀκόλαστόν τι θεραπαινίδιον, παραθεῖναι φέρουσαν τῇ Ἑλένῃ τὸν δίφρον τοῦ μοιχοῦ κατὰ πρόσωπον, ὅπως αὐτὸν εἰς συνουσίαν ὑπαγάγηται. Πανύασσις γὰρ πρὸς τούτοις καὶ ἄλλους παμπόλλους ἀνθρώποις λατρεῦσαι θεοὺς ἱστορεῖ ὧδέ πως γράφων· τλῆ μὲν Δημήτηρ, τλῆ δὲ κλυτὸς Ἀμφιγυήεις, τλῆ δὲ Ποσειδάων, τλῆ δ' ἀργυρότοξος Ἀπόλλων ἀνδρὶ παρὰ θνητῷ θητευέμεν εἰς ἐνιαυτόν· τλῆ δ' ὀβριμόθυμος Ἄρης ὑπὸ πατρὸς ἀνάγκης, καὶ τὰ ἐπὶ τούτοις.","english":"Dionysus, fulfilling his promise to his lover, rushes to the tomb and indulges in passion. Cutting a branch of a fig tree, as it happened, he fashions it into the form of a male member and sits upon the branch, carrying out his pledge to the dead man. A memorial of this passion, phalli are set up in cities for Dionysus: \"For if they did not conduct a procession for Dionysus and sing a hymn to the genitals, they would be acting most shamelessly,\" says Heraclitus, \"and Hades and Dionysus are the same, to whom they rave and celebrate the Lenaia,\" not so much because of bodily drunkenness, as I think, as because of the shameful hierophancy of licentiousness. Naturally, then, your gods have become slaves of passions; but even before the so-called Helots among the Lacedaemonians, Apollo submitted to the yoke of slavery to Admetus in Pherae, Heracles to Omphale in Sardis, and Poseidon and Apollo served Laomedon, like a useless servant, evidently unable to obtain freedom from their former master; at that time they also built the walls of Ilium for the Phrygian. Homer is not ashamed to reveal Athena, saying she held \"a golden lamp\" in her hands for Odysseus; and we have read of Aphrodite, like some wanton maidservant, bringing a stool for the adulterer and placing it before Helen, so as to lead him into intercourse. Panyassis, in addition to these, records that the gods served many other men, writing somewhat as follows: Demeter endured, the famous Amphigyeis endured, Poseidon endured, and silver-bowed Apollo endured serving a mortal man for a year; and strong-spirited Ares endured under the compulsion of his father, and so forth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πασχητιᾷ","severity":"info","text":"The verb πασχητιᾷ (from πάσχω) denotes sexual passion or lust, often with a pejorative connotation. Clement uses it to characterize Dionysus' behavior as shameful and excessive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ μὴ γὰρ Διονύσῳ πομπὴν ἐποιοῦντο καὶ ὕμνεον ᾆσμα αἰδοίοισιν","severity":"info","text":"Clement quotes Heraclitus (fragment B15) to link Dionysiac ritual with phallic worship, emphasizing the shamelessness of the practice. The fragment is known from other sources and is cited here as a witness to pagan custom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φαλλοὶ κατὰ πόλεις ἀνίστανται Διονύσῳ","severity":"info","text":"Phallic processions were a standard feature of Dionysiac festivals in many Greek cities, including the Rural Dionysia and the Lenaia. Clement uses this as evidence of the immorality of pagan religion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"αὐτὸς δὲ Ἅιδης καὶ Διόνυσος","severity":"info","text":"The identification of Hades with Dionysus is a known Orphic doctrine, also attested in Heraclitus. Clement exploits this to conflate death and debauchery in pagan worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰκότως ἄρα οἱ τοιοίδε ὑμῶν θεοὶ δοῦλοι παθῶν γεγονότες","severity":"info","text":"This sentence transitions from specific myths of divine licentiousness to a general accusation: the gods are slaves to passions. It introduces a catalogue of servitude (Apollo, Heracles, Poseidon) that reinforces Clement's polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πανύασσις","severity":"info","text":"Clement cites the epic poet Panyassis (5th c. BCE) as a source for myths of gods serving mortals. Panyassis' work is fragmentary, and this quotation is a rare witness to his treatment of divine servitude.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τλῆ δ' ὀβριμόθυμος Ἄρης ὑπὸ πατρὸς ἀνάγκης' is ambiguous: it may mean Ares endured compulsion from his father (Zeus) or that he endured under the compulsion of his father; the exact myth is unclear."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Τούτοις οὖν εἰκότως ἕπεται τοὺς ἐρωτικοὺς ὑμῶν καὶ παθητικοὺς τούτους θεοὺς ἀνθρωποπαθεῖς ἐκ παντὸς εἰσάγειν τρόπου. \"Καὶ γάρ θην κείνοις θνητὸς χρώς\". Τεκμηριοῖ δὲ Ὅμηρος μάλα ἀκριβῶς, Ἀφροδίτην ἐπὶ τῷτραύματι παρεισάγων ὀξὺ καὶ μέγα ἰάχουσαν αὐτόν τε τὸν πολεμικώτατον Ἄρη ὑπὸ τοῦ Διομήδους κατὰ τοῦ κενεῶνος οὐτασμένον διηγούμενος. Πολέμων δὲ καὶ τὴν Ἀθηνᾶν ὑπὸ Ὀρνύτου τρωθῆναι λέγει· ναὶ μὴν καὶ τὸν Ἀιδωνέα ὑπὸ Ἡρακλέους τοξευθῆναι Ὅμηρος λέγει καὶ τὸν Ἥλιον[Αὐγέαν] Πανύασσις ἱστορεῖ. Ἤδη δὲ καὶ τὴν Ἥραν τὴν ζυγίαν ἱστορεῖ ὑπὸ τοῦ αὐτοῦ Ἡρακλέους ὁ αὐτὸς οὗτος Πανύασσις \"ἐν Πύλῳ ἠμαθόεντι\". Σωσίβιος δὲ καὶ τὸν Ἡρακλέα πρὸς τῶν Ἱπποκοωντιδῶν κατὰ τῆς χειρὸς οὐτασθῆναι λέγει. Εἰ δὴ τραύματα, καὶ αἵματα· οἱ γὰρ ἰχῶρες οἱ ποιητικοὶ εἰδεχθέστεροι καὶ τῶν αἱμάτων, σῆψις γὰρ αἵματος ἰχὼρ νοεῖται. Ἀνάγκη τοίνυν θεραπείας καὶ τροφὰς παρεισάγειν αὐτοῖς, ὧν εἰσιν ἐνδεεῖς. Διὸ τράπεζαι καὶ μέθαι καὶ γέλωτες καὶ συνουσίαι, οὐκ ἂν ἀφροδισίοις χρωμένων ἀνθρωπίνοις οὐδὲ παιδοποιουμένων οὐδὲ μὴν ὑπνωσσόντων, εἰ ἀθάνατοι καὶ ἀνενδεεῖς καὶ ἀγήρῳ ὑπῆρχον.","english":"Thus, it naturally follows that you must in every way introduce these passionate and emotional gods of yours as subject to human passions. \"For indeed their skin is mortal.\" Homer testifies quite precisely, presenting Aphrodite crying out sharply and loudly at her wound, and relating that the most warlike Ares himself was wounded in the belly by Diomedes. Polemon says that Athena was wounded by Ornytus; and indeed Homer says that Hades was shot by Heracles, and Panyassis recounts that Helios [Augeas] was likewise. And the same Panyassis records that Hera Zygia was wounded by the same Heracles \"in sandy Pylos.\" Sosibius says that Heracles was wounded in the hand by the Hippocoontids. If there are wounds, then there is blood; for the poetic ichor is more repulsive than blood, since ichor is understood as putrefaction of blood. Therefore, it is necessary to introduce for them treatments and foods, of which they are in need. Hence tables, drunkenness, laughter, and sexual intercourse—they would not engage in human sexual acts, nor produce children, nor sleep, if they were immortal, without needs, and ageless.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τούτοις οὖν εἰκότως ἕπεται","severity":"info","text":"This sentence opens a new argumentative unit: Clement moves from the narrative of Dionysus to a general inference that the gods are anthropopathic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνθρωποπαθεῖς","severity":"info","text":"Clement uses the term 'anthropopathic' to mean 'subject to human passions', a key polemical charge against pagan gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ γάρ θην κείνοις θνητὸς χρώς","severity":"info","text":"Clement quotes a hexameter line (source uncertain, possibly a lost epic) to assert the mortality of the gods' skin, supporting his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πολέμων","severity":"info","text":"Polemon of Ilium (2nd cent. BCE) wrote on Greek mythology; his lost work is cited here for Athena's wounding by Ornytus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πανύασσις","severity":"info","text":"Panyassis of Halicarnassus (5th cent. BCE), epic poet, is cited for Heracles wounding Helios/Augeas and Hera; his works are fragmentary.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἰχώρ","severity":"caution","text":"Clement redefines 'ichor' (normally divine blood) as 'putrefaction of blood', a polemical twist not standard in Homer; the Greek says 'σῆψις γὰρ αἵματος ἰχὼρ νοεῖται'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the hexameter 'Καὶ γάρ θην κείνοις θνητὸς χρώς' is uncertain; it may be a paraphrase or a lost epic fragment.","The text has '[Αὐγέαν]' in brackets, indicating a textual variant or editorial insertion for Helios' epithet."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":33,"ref":"p33","source":"Μετέλαβεν δὲ καὶ τραπέζης ἀνθρωπίνης παρὰ τοῖς Αἰθίοψιν, ἀπανθρώπου δὲ καὶ ἀθέσμου αὐτὸς ὁ Ζεὺς παρὰ Λυκάονι τῷ Ἀρκάδι ἑστιώμενος· ἀνθρωπείων γοῦν ἐνεφορεῖτο σαρκῶν οὐχ ἑκών. Ἠγνόει γὰρ ὁ θεὸς ὡς ἄρα Λυκάων ὁ Ἀρκὰς ὁ ἑστιάτωρ αὐτοῦ τὸν παῖδα κατασφάξας τὸν αὑτοῦ (Νύκτιμος ὄνομα αὐτῷ) παραθείη ὄψον τῷ Διί. Καλός γε ὁ Ζεὺς ὁ μαντικός, ὁ ξένιος, ὁ ἱκέσιος, ὁ μειλίχιος, ὁ πανομφαῖος, ὁ προστροπαῖος· μᾶλλον δὲ ὁ ἄδικος, ὁ ἄθεσμος, ὁ ἄνομος, ὁ ἀνόσιος, ὁ ἀπάνθρωπος, ὁ βίαιος, ὁ φθορεύς, ὁ μοιχός, ὁ ἐρωτικός. Ἀλλὰ τότε μὲν ἦν, ὅτε τοιοῦτος ἦν, ὅτε ἄνθρωπος ἦν, νῦν δὲ ἤδη μοι δοκοῦσι καὶ οἱ μῦθοι ὑμῖν γεγηρακέναι. Δράκων ὁ Ζεὺς οὐκέτι, οὐ κύκνος ἐστίν, οὐκ ἀετός, οὐκ ἄνθρωπος ἐρωτικός· οὐχ ἵπταται θεός, οὐ παιδεραστεῖ, οὐ φιλεῖ, οὐ βιάζεται, καίτοι πολλαὶ καὶ καλαὶ καὶ νῦν ἔτι γυναῖκες καὶ Λήδας εὐπρεπέστεραι καὶ Σεμέλης ἀκμαιότεραι, μειράκια δὲ ὡραιότερα καὶ πολιτικώτερα τοῦ Φρυγίου βουκόλου. Ποῦ νῦν ἐκεῖνος ὁ ἀετός; Ποῦ δὲ ὁ κύκνος; Ποῦ δὲ αὐτὸς ὁ Ζεύς; Γεγήρακε μετὰ τοῦ πτεροῦ· οὐ γὰρ δήπου μετανοεῖ τοῖς ἐρωτικοῖς οὐδὲ","english":"He also partook of a human table among the Ethiopians, and Zeus himself, being entertained by Lycaon the Arcadian, partook of an inhuman and lawless feast; at any rate, he gorged himself on human flesh, though not willingly. For the god did not know that Lycaon the Arcadian, his host, had slaughtered his own son (Nyctimus by name) and served him as a dish to Zeus. A fine Zeus indeed—the prophetic, the god of hospitality, of suppliants, the gracious, the god of all oracles, the averter of evil; or rather, the unjust, the lawless, the wicked, the unholy, the inhuman, the violent, the corrupter, the adulterer, the amorous. But that was then, when he was such, when he was a man; now, it seems to me, even your myths have grown old. Zeus is no longer a serpent, no longer a swan, no longer an eagle, no longer an amorous man; the god does not fly, does not practice pederasty, does not kiss, does not use force, although there are still many beautiful women, more comely than Leda and more blooming than Semele, and youths more handsome and more refined than the Phrygian herdsman. Where now is that eagle? Where is the swan? Where is Zeus himself? He has grown old along with his wing; for surely he does not repent of his amours, nor does he","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Λυκάων","severity":"info","text":"Lycaon, a mythical Arcadian king, was said to have served human flesh to Zeus, who then turned him into a wolf. Clement uses this to mock Zeus's ignorance and moral failings.","cites":[],"named_sources":["Apollodorus Library 3.8.1"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πανομφαῖος","severity":"info","text":"An epithet of Zeus meaning 'god of all oracles' or 'all-proclaiming,' emphasizing his prophetic role. Clement ironically lists it among Zeus's titles before subverting them.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καλός γε ὁ Ζεὺς","severity":"info","text":"Clement uses a rhetorical pattern of ironic praise ('A fine Zeus indeed') followed by a list of negative epithets, contrasting the traditional divine attributes with immoral actions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γεγηρακέναι","severity":"info","text":"Clement claims the myths have 'grown old,' a common patristic trope that pagan stories are obsolete and no longer credible, reflecting early Christian apologetic strategy.","cites":[],"named_sources":["Eusebius Praeparatio Evangelica 2.2"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δράκων ... κύκνος ... ἀετός","severity":"info","text":"Clement lists Zeus's animal transformations (serpent, swan, eagle) from myths of his amours, paralleling Ovid's Metamorphoses and other classical sources, to mock their absurdity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐχ ἑκών","severity":"caution","text":"The phrase 'not willingly' is ironic: Clement implies Zeus's ignorance of the cannibal feast, but the Greek may also suggest a forced act, though the context mocks divine omniscience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐχ ἑκών' could be read as 'not willingly' or 'not of his own accord,' but Clement's irony suggests he intends to highlight Zeus's ignorance rather than compulsion.","The reference to 'Phrygian herdsman' likely alludes to Ganymede, but the text does not name him explicitly, leaving the identification to the reader's knowledge of myth."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"παιδεύεται σωφρονεῖν. Γυμνοῦται δὲ ὑμῖν ὁ μῦθος· ἀπέθανεν ἡ Λήδα, ἀπέθανεν ὁ κύκνος, ἀπέθανεν ὁ ἀετός. Ζητεῖς σου τὸν Δία; μὴ τὸν οὐρανόν, ἀλλὰ τὴν γῆν πολυπραγμόνει. Ὁ Κρής σοι διηγήσεται, παρ' ᾧ καὶ τέθαπται· Καλλίμαχος ἐν ὕμνοις· καὶ γὰρ τάφον, ὦ ἄνα, σεῖο Κρῆτες ἐτεκτήναντο. Τέθνηκε γὰρ ὁ Ζεὺς (μὴ δυσφόρει) ὡς Λήδα, ὡς κύκνος, ὡς ἀετός, ὡς ἄνθρωπος ἐρωτικός, ὡς δράκων. Ἤδη δὲ καὶ αὐτοὶ φαίνονται οἱ δεισιδαίμονες ἄκοντες μέν, ὅμως δ' οὖν συνιέντες τὴν πλάνην τὴν περὶ τοὺς θεούς· οὐ γὰρ ἀπὸ δρυός εἰσι παλαιφάτου οὐδ' ἀπὸ πέτρης, ἀλλ' \"ἀνδρῶν γένος εἰσί\", μικρὸν δὲ ὕστερον καὶ δρύες ὄντες εὑρεθήσονται καὶ πέτραι. Ἀγαμέμνονα γοῦν τινα Δία ἐν Σπάρτῃ τιμᾶσθαι Στάφυλος ἱστορεῖ· Φανοκλῆς δὲ ἐν Ἔρωσιν ἢ Καλοῖς Ἀγαμέμνονα τὸν Ἑλλήνων βασιλέαἈργύννου νεὼν Ἀφροδίτης ἵστασθαι ἐπ' Ἀργύννῳ τῷ2.38.3 ἐρωμένῳ. Ἄρτεμιν δὲ Ἀρκάδες Ἀπαγχομένην καλουμένηνπροστρέπονται, ὥς φησι Καλλίμαχος ἐν Αἰτίοις. Καὶ Κονδυλῖτις ἐν Μηθύμνῃ ἑτέρα τετίμηται Ἄρτεμις. Ἔστιδὲ καὶ Ποδάγρας ἄλλης Ἀρτέμιδος ἐν τῇ Λακωνικῇ ἱερόν, ὥς φησι Σωσίβιος. Πολέμων δὲ Κεχηνότος Ἀπόλλωνος οἶδεν ἄγαλμα, καὶ Ὀψοφάγου πάλιν Ἀπόλλωνος ἄλλο ἐν Ἤλιδι τιμώμενον. Ἐνταῦθα Ἀπομυίῳ Διὶ θύουσιν ἨλεῖοιῬωμαῖοι δὲ Ἀπομυίῳ Ἡρακλεῖ καὶ Πυρετῷ δὲ καὶ Φόβῳθύουσιν, οὓς καὶ αὐτοὺς μετὰ τῶν ἀμφὶ τὸν Ἡρακλέα ἐγγρά φουσι. Ἐῶ δὲ Ἀργείους καὶ Λάκωνας· Ἀφροδίτην Τυμβωρύχον θρῃσκεύουσιν Ἀργεῖοι [καὶ Λάκωνες], καὶ Χελύτιδα δὲ Ἄρτεμιν Σπαρτιᾶται σέβουσιν· ἐπεὶ τὸ βήττειν χελύττειν καλοῦσιν.","english":"He is being taught to be temperate. The myth is stripped bare before you: Leda died, the swan died, the eagle died. You seek your Zeus? Do not pry into the sky, but into the earth. The Cretan will tell you, in whose land he is also buried; Callimachus in his Hymns: \"For even a tomb, O lord, the Cretans fashioned for you.\" For Zeus is dead (do not be distressed), like Leda, like the swan, like the eagle, like the amorous man, like the serpent. And now even the superstitious themselves, though unwilling, yet nevertheless perceive the error concerning the gods; for they are not from an ancient oak nor from a rock, but \"they are of the race of men,\" and a little later they will be found to be oaks and rocks. At any rate, Staphylus records that a certain Agamemnon is honored as Zeus in Sparta; and Phanocles in his *Erotes* or *Kaloi* says that Agamemnon, the king of the Hellenes, established a temple of Aphrodite at Argynnos for his beloved Argynnos. And the Arcadians invoke Artemis called the Hanged One, as Callimachus says in his *Aitia*. And in Methymna another Artemis, Kondylitis, is honored. There is also a temple of another Artemis, Podagra, in Laconia, as Sosibius says. And Polemon knows of a statue of Apollo with his mouth open, and another of Apollo the Glutton honored in Elis. Here the Eleans sacrifice to Zeus Averter of Flies; and the Romans sacrifice to Hercules Averter of Flies, and to Fever and to Fear, whom they also enroll among the companions of Hercules. I pass over the Argives and Laconians: the Argives worship Aphrodite the Tomb-Digger, and the Spartans revere Artemis Chelitis, since they call coughing \"chelytteuein.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Καλλίμαχος ἐν ὕμνοις","severity":"info","text":"Clement quotes Callimachus' Hymn to Zeus (fr. 202 Pf.) to support the claim that Zeus died and was buried in Crete.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Στάφυλος","severity":"info","text":"Staphylus, a Hellenistic historian, is cited for the cult of Zeus Agamemnon in Sparta; his works are lost.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Φανοκλῆς","severity":"info","text":"Phanocles, a Hellenistic poet, wrote Erotes or Kaloi; Clement uses him to link Agamemnon with a temple of Aphrodite at Argynnos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἄρτεμιν Ἀπαγχομένην","severity":"info","text":"Artemis Apankhemene ('Hanged') was a cult title in Arcadia, recorded by Callimachus in his Aitia; Clement uses it to show the absurdity of pagan worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πολέμων","severity":"info","text":"Polemon of Ilium, a periegetic writer, is cited for statues of Apollo with open mouth and Apollo the Glutton in Elis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀπομυίῳ Διὶ","severity":"info","text":"Zeus Apomyios ('Averter of Flies') was a cult in Elis; Clement also notes Roman equivalents for Hercules, Fever, and Fear, showing syncretism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνδρῶν γένος εἰσί' is a probable allusion to Homer (Od. 19.163) but not explicitly marked as a quotation; the reading as a scripture echo is uncertain.","The cult titles 'Kondylitis' and 'Chelitis' are obscure; their exact referents are not fully clarified by the text."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"Οἴει ποθὲν παρέγγραπτα ταῦτά σοι κομίζεσθαι τὰ ὑφ' ἡμῶν παρατιθέμενα; Οὐδὲ τοὺς σοὺς γνωρίζειν ἔοικας συγγραφεῖς, οὓς ἐγὼ μάρτυρας ἐπὶ τὴν σὴν ἀπιστίαν καλῶ, ἀθέου χλεύης, ὦ δείλαιοι, τὸν πάντα ὑμῶν ἀβίωτον ὄντως βίον ἐμπεπληκότες. Οὐχὶ μέντοι Ζεὺς φαλακρὸς ἐν Ἄργει, τιμωρὸς δὲ ἄλλος ἐν Κύπρῳ τετίμησθον; Οὐχὶ δὲ Ἀφροδίτῃ περιβασοῖ μὲν Ἀργεῖοι, ἑταίρᾳ δὲ Ἀθηναῖοι καὶ καλλιπύγῳ θύουσιν Συρακούσσιοι, ἣν Νίκανδρος ὁ ποιητὴς \"καλλίγλου τόν\" που κέκληκεν; Διόνυσον δὲ ἤδη σιωπῶ τὸν χοιροψάλαν· Σικυώνιοι τοῦτον προσκυνοῦσιν ἐπὶ τῶν γυναικείων τάξαντες τὸν Διόνυσον μορίων, ἔφορον αἴσχους τὸν ὕβρεως σεβάζοντες ἀρχηγόν. Τοιοίδε μὲν αὐτοῖς οἱ θεοί, τοιοίδε δὲ καὶ αὐτοί, παίζοντες ἐν θεοῖς, μᾶλλον δὲ ἐμπαίζοντες καὶ ἐνυβρίζοντες σφίσιν αὐτοῖς. Καὶ πόσῳ βελτίους Αἰγύπτιοι κωμηδὸν καὶ κατὰ πόλεις τὰ ἄλογα τῶν ζῴων ἐκτετιμηκότες ἤπερ Ἕλληνες τοιούτους προσκυνοῦντες θεούς; Τὰ μὲν γὰρ εἰ καὶ θηρία, ἀλλ' οὐ μοιχικά, ἀλλ' οὐ μάχλα, παρὰ φύσιν δὲ θηρεύει ἡδονὴν οὐδὲ ἕν. Οἳ δὲ ὁποῖοι, τί καὶ χρὴ λέγειν ἔτι, ἀποχρώντως αὐτῶν διεληλεγμένων; Ἀλλ' οὖν γε Αἰγύπτιοι, ὧν νῦν δὴ ἐμνήσθην, κατὰ τὰς θρῃσκείας τὰς σφῶν ἐσκέδανται· σέβουσι δὲ αὐτῶν Συηνῖται φάγρον τὸν ἰχθύν, μαιώτην δὲ (ἄλλος οὗτος ἰχθύς) οἱ τὴν Ἐλεφαντίνην οἰκοῦν τες, Ὀξυρυγχῖται τὸν φερώνυμον τῆς χώρας αὐτῶν ὁμοίως ἰχθύν, ἔτι γε μὴν Ἡρακλεοπολῖται ἰχνεύμονα, Σαῗται δὲ καὶ Θηβαῖοι πρόβατον, Λυκοπολῖται δὲ λύκον, Κυνοπολῖται δὲ κύνα, τὸν Ἆπιν Μεμφῖται, Μενδήσιοι τὸν τράγον.","english":"Do you think that these things we are setting before you are brought to you from somewhere else, as if falsely inserted? You do not even seem to recognize your own authors, whom I call as witnesses against your disbelief, O wretches, you who have filled your entire truly unlivable life with godless mockery. Are not a bald Zeus honored in Argos, and another avenger in Cyprus? Do not the Argives worship Aphrodite as the one who straddles, the Athenians as the courtesan, and the Syracusans as the fair-buttocked, whom the poet Nicander somewhere called \"fair-gluted\"? I say nothing of Dionysus the pig-squeezer; the Sicyonians worship him, having set him over the female parts, revering the author of outrage as overseer of shame. Such are their gods, and such are they themselves, playing among gods, or rather mocking and insulting themselves. And how much better are the Egyptians, who have honored irrational animals village by village and city by city, than the Greeks who worship such gods? For those, even if they are beasts, are not adulterous, not lewd, and not one of them pursues pleasure contrary to nature. But as for these, what need is there to say more, since they have been sufficiently refuted? Yet the Egyptians, whom I just mentioned, are divided according to their own cults: the Syenites worship the phagrus fish, the inhabitants of Elephantine worship the maiotes (another fish), the Oxyrhynchites worship the fish of the same name as their region, the Heracleopolites worship the ichneumon, the Saïtes and Thebans worship the sheep, the Lycopolitans worship the wolf, the Cynopolitans worship the dog, the Memphites worship Apis, and the Mendesians worship the goat.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ζεὺς φαλακρὸς","severity":"info","text":"Clement refers to a cult of 'bald Zeus' in Argos, a local epithet otherwise unattested; the detail underscores the multiplicity and absurdity of Greek divine representations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Διόνυσον ... χοιροψάλαν","severity":"info","text":"The epithet 'pig-squeezer' for Dionysus is a crude reference to a cult in Sicyon where the god was associated with female genitalia, as Clement polemically highlights.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Αἰγύπτιοι ... κατὰ πόλεις","severity":"info","text":"Clement lists Egyptian animal cults by city (e.g., Syenites worship the phagrus fish, Oxyrhynchites the oxyrhynchus fish), a common ethnographic trope in Greek literature, used here to contrast with Greek anthropomorphic deities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παρέγγραπτα","severity":"info","text":"The term 'παρέγγραπτα' means 'falsely inserted' or 'spuriously added,' suggesting Clement accuses his audience of dismissing his citations as interpolations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Νίκανδρος ... καλλίγλουτον","severity":"info","text":"Clement cites the poet Nicander (2nd cent. BCE) for the epithet 'fair-gluted' applied to Aphrodite, a lost fragment; the reference aligns with Clement's strategy of using Greek authors against Greek religion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a rhetorical climax: after mocking Greek gods, Clement compares them unfavorably to Egyptian animal cults, then lists Egyptian practices to highlight the absurdity of both, reinforcing his protreptic argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'bald Zeus' in Argos is unclear; no other source confirms this cult, and it may be a Clementine invention or a local epithet now lost.","The phrase 'τιμωρὸς δὲ ἄλλος ἐν Κύπρῳ' is ambiguous: it may refer to a separate Zeus cult in Cyprus or to another deity; the translation 'another avenger' is tentative."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Ὑμεῖς δὲ οἱ πάντ' ἀμείνους Αἰγυπτίων (ὀκνῶ δὲ εἰπεῖν χείρους), οἳ τοὺς Αἰγυπτίους ὁσημέραι γελῶντες οὐ παύεσθε, ὁποῖοί τινες καὶ περὶ τὰ ἄλογα ζῷα; Θεσσαλοὶ μὲν ὑμῶν τοὺς πελαργοὺς τετιμήκασι διὰ τὴν συνήθειαν, Θηβαῖοι δὲ τὰς γαλᾶς διὰ τὴν Ἡρακλέους γένεσιν. Τί δὲ πάλιν Θετταλοί; Μύρμηκας ἱστοροῦνται σέβειν, ἐπεὶ τὸν Δία μεμαθήκασιν ὁμοιωθέντα μύρμηκι τῇ Κλήτορος θυγατρὶ Εὐρυμεδούσῃ μιγῆναι καὶ Μυρμιδόνα γεννῆσαι· Πολέμων δὲ τοὺς ἀμφὶ τὴν Τρωάδα κατοικοῦντας ἱστορεῖ τοὺς ἐπιχωρίους μῦς οὓς σμίνθους καλοῦσιν, ὅτι τὰς νευρὰς τῶν πολεμίων διέτρωγον τῶν τόξων· καὶ Σμίνθιον Ἀπόλλωνα ἀπὸ τῶν μυῶν\n\nἐκείνων ἐπεφήμισαν. Ἡρακλείδης δὲ ἐν Κτίσεσιν ἱερῶν περὶ τὴν Ἀκαρνανίαν φησίν, ἔνθα τὸ Ἄκτιόν ἐστιν ἀκρωτήριον καὶ τοῦ Ἀπόλλωνος τοῦ Ἀκτίου τὸ ἱερόν, ταῖς μυίαις προθύεσθαι βοῦν. Οὐδὲ μὴν Σαμίων ἐκλήσομαι (πρόβατον, ὥς φησιν Εὐφορίων, σέβουσι Σάμιοι) οὐδέ γε τῶν τὴν Φοινίκην Σύρων κατοικούντων, ὧν οἳ μὲν τὰς περιστεράς, οἳ δὲ τοὺς ἰχθῦς οὕτω σέβουσι περιττῶς ὡς Ἠλεῖοι τὸν Δία. Εἶεν δή· ἐπειδὴ οὐ θεοί, οὓς θρῃσκεύετε, αὖθις ἐπισκέψασθαί μοι δοκεῖ εἰ ὄντως εἶεν δαίμονες, δευτέρᾳ ταύτῃ, ὡς ὑμεῖς φατέ, ἐγκαταλεγόμενοι τάξει. Εἰ γὰρ οὖν δαίμονες, λίχνοι τε καὶ μιαροί. Ἔστι μὲν ἐφευρεῖν καὶ ἀναφανδὸν οὕτω κατὰ πόλεις δαίμονας ἐπιχωρίους τιμὴν ἐπιδρεπομένους, παρὰ Κυθνίοις Μενέδημον, παρὰ Τηνίοις Καλλισταγόραν, παρὰ Δηλίοις Ἄνιον, παρὰ Λάκωσιν Ἀστράβακον. Τιμᾶται δέ τις καὶ Φαληροῖ κατὰ πρύμναν ἥρως·","english":"You, who consider yourselves far superior to the Egyptians (I hesitate to say worse), and who never cease mocking the Egyptians day by day, what sort are you even concerning irrational animals? The Thessalians among you have honored storks because of their habit, and the Thebans have honored weasels because of the birth of Heracles. And what again of the Thessalians? They are reported to worship ants, because they have learned that Zeus, having changed himself into an ant, mingled with Eurymedousa, the daughter of Kletor, and begat Myrmidon. And Polemon records that those dwelling around the Troad worship the local mice, which they call sminthoi, because they gnawed through the bowstrings of their enemies; and they named Apollo Smintheus after those mice. Herakleides, in his Foundations of Temples, says that in Akarnania, where the promontory of Actium is and the temple of Apollo Aktios, a cow is sacrificed as a preliminary offering to the flies. Nor shall I pass over the Samians (they worship a sheep, as Euphorion says), nor yet those Syrians who inhabit Phoenicia, of whom some worship doves and others fish as excessively as the Eleans worship Zeus. Come then: since those you worship are not gods, it seems to me I should next examine whether they are actually daimones, enrolled in this second rank, as you say. For if they are daimones, they are gluttonous and polluted. It is possible to find, even openly, local daimones in cities who reap honor: among the Kythnians, Menedemos; among the Tenians, Kallistagoras; among the Delians, Anios; among the Lakedaimonians, Astrabakos. And a certain hero is honored at Phaleron by the stern.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σμίνθιον Ἀπόλλωνα","severity":"info","text":"Apollo Smintheus, a cult title from sminthos (mouse), was associated with the Troad. The epithet likely derives from a local mouse-god or from mice gnawing bowstrings, as Polemon records.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἡρακλείδης δὲ ἐν Κτίσεσιν ἱερῶν","severity":"info","text":"Heracleides of Pontus or Heracleides Lembus wrote On the Foundations of Temples (Κτίσεις ἱερῶν), a lost work. Clement cites it for the Actian fly-sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μυρμιδόνα","severity":"info","text":"Myrmidon, eponymous ancestor of the Myrmidons, was born from Zeus in ant-form (myrmex). The myth explains the name and is used by Clement to mock Thessalian animal-worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαίμονες","severity":"info","text":"Daimones here are intermediate beings, not gods, often associated with local cults. Clement argues they are gluttonous and polluted, aligning with Platonic and early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶεν δή· ἐπειδὴ οὐ θεοί","severity":"info","text":"This transitional phrase marks a shift from cataloguing animal-worship to examining daimones. Clement structures his argument as a logical progression: if not gods, then daimones.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Φαληροῖ κατὰ πρύμναν ἥρως","severity":"info","text":"A hero cult at Phaleron, possibly associated with a ship's stern (prumna). The identity of the hero is unclear; Clement uses it as an example of local daimones.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Heracleides (Ponticus or Lembus) is uncertain; the work is lost. The hero at Phaleron is not named, leaving the reference ambiguous."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"καὶ ἡ Πυθία συνέταξε θύειν Πλαταιεῦσιν Ἀνδρο κράτει καὶ Δημοκράτει καὶ Κυκλαίῳ καὶ Λεύκωνι τῶν Μηδικῶν ἀκμαζόντων ἀγώνων. Ἔστι καὶ ἄλλους παμπόλλους συνιδεῖν δαίμονας τῷ γε καὶ σμικρὸν διαθρεῖν δυνα μένῳ· τρὶς γὰρ μύριοί εἰσιν ἐπὶ χθονὶ πουλυβοτείρῃ δαίμονες ἀθάνατοι, φύλακες μερόπων ἀνθρώπων. Τίνες εἰσὶν οἱ φύλακες, ὦ Βοιώτιε, μὴ φθονέσῃς λέγειν. Ἢ δῆλον ὡς οὗτοι καὶ οἱ τούτων ἐπιτιμότεροι, οἱ μεγάλοι δαίμονες, ὁ Ἀπόλλων, ἡ Ἄρτεμις, ἡ Λητώ, ἡ Δημήτηρ, ἡ Κόρη, ὁ Πλούτων, ὁ Ἡρακλῆς, αὐτὸς ὁ Ζεύς. Ἀλλ' οὐκ ἀποδρᾶναι ἡμᾶς φυλάττουσιν, Ἀσκραῖε, μὴ ἁμαρτάνειν δὲ ἴσως, οἱ ἁμαρτιῶν δῆτα οὐ πεπειραμένοι. Ἐνταῦθα δὴ τὸ παροιμιῶδες ἐπιφθέγξασθαι ἁρμόττει πατὴρ ἀνουθέτητος παῖδα νουθετεῖ. Εἰ δ' ἄρα καὶ εἰσὶ φύλακες οὗτοι, οὐκ εὐνοίᾳ τῇ πρὸς ὑμᾶς περιπαθεῖς, τῆς δὲ ὑμεδαπῆς ἀπωλείας ἐχόμενοι, κολάκων δίκην ἐγχρίμπτονται τῷ βίῳ, δελεαζόμενοι καπνῷ. Αὐτοί που ἐξομολογοῦνται οἱ δαίμονες τὴν γαστριμαργίαν τὴν αὑτῶν, λοιβῆς τε κνίσης τε· τὸ γὰρ λάχομεν γέρας ἡμεῖς, λέγοντες. Τίνα δ' ἂν φωνὴν ἄλλην, εἰ φωνὴν λάβοιεν Αἰγυπτίων θεοί, οἷα αἴλουροι καὶ γαλαῖ, προήσονται ἢ τὴν Ὁμηρικήν τε καὶ ποιητικήν, τῆς κνίσης τε καὶ ὀψαρτυτικῆς φίλην; τοιοίδε μέντοι παρ' ὑμῖν οἵ τε δαίμονες καὶ οἱ θεοὶ καὶ εἴ τινες ἡμίθεοι ὥσπερ ἡμίονοι κέκληνται· οὐδὲ γὰρ οὐδὲ ὀνομάτων ὑμῖν πενία πρὸς τὰς τῆς ἀσεβείας συνθέσεις. Φέρε δὴ οὖν καὶ τοῦτο προσθῶμεν, ὡς ἀπάνθρωποι καὶ μισάνθρωποι δαίμονες εἶεν ὑμῶν οἱ θεοὶ καὶ οὐχὶ μόνον ἐπιχαίροντες τῇ φρενοβλαβείᾳ τῶν ἀνθρώπων, πρὸς δὲ καὶ ἀνθρωποκτονίας ἀπολαύοντες·","english":"And the Pythia commanded the Plataeans to sacrifice to Androcrates, Democrates, Cyclaeus, and Leucon during the height of the Median wars. There are also countless other daimons that one can perceive, even if one is able to examine only a little: for thrice ten thousand are on the much-nourishing earth, immortal daimons, guardians of mortal men. Who are these guardians, O Boeotian? Do not begrudge telling. Or is it clear that these and those more honored than them, the great daimons, are Apollo, Artemis, Leto, Demeter, Kore, Pluto, Heracles, and Zeus himself? But they do not guard us to prevent us from fleeing, O Ascraean, but perhaps to prevent us from sinning, they who are surely not experienced in sins. Here it is fitting to utter the proverbial saying: a father who is not admonished admonishes his son. But if indeed these are guardians, they are not moved by goodwill toward you, but clinging to your destruction, they fawn upon life like flatterers, lured by smoke. The daimons themselves somewhere confess their own gluttony, saying, \"For we have received as our portion libation and savor.\" And what other voice would the Egyptian gods, such as cats and weasels, utter if they took voice, except the Homeric and poetic one, dear to savor and cookery? Such, then, among you are both the daimons and the gods, and any demigods, as mules are called; for you are not even at a loss for names for the compositions of impiety. Come then, let us add this as well, that your gods are inhuman and misanthropic daimons, not only rejoicing in the madness of men, but also delighting in manslaughter.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Πυθία","severity":"info","text":"The Pythia was the oracle of Apollo at Delphi. Clement cites a historical command to the Plataeans to sacrifice to local heroes during the Persian Wars.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τρὶς γὰρ μύριοί εἰσιν ἐπὶ χθονὶ πουλυβοτείρῃ δαίμονες ἀθάνατοι","severity":"info","text":"Clement quotes Hesiod, Works and Days 252–253, on the countless immortal daimons as guardians of mortals, to critique Greek daimonology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δαίμονες","severity":"info","text":"Clement uses δαίμονες to denote intermediate divine beings, but here he conflates them with traditional gods and demigods, accusing them of gluttony and misanthropy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πατὴρ ἀνουθέτητος παῖδα νουθετεῖ","severity":"info","text":"This proverb, 'a father who is not admonished admonishes his son,' parallels Clement's charge that the daimons, themselves sinful, presume to guard humans from sin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Αἰγυπτίων θεοί, οἷα αἴλουροι καὶ γαλαῖ","severity":"info","text":"Clement mocks Egyptian animal worship (cats and weasels), a common polemic in early Christian apologetics against pagan cults.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φέρε δὴ οὖν καὶ τοῦτο προσθῶμεν","severity":"info","text":"This phrase marks a rhetorical addition, typical of Clement's protreptic style, as he piles on accusations that pagan gods are inhuman and delight in bloodshed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Boeotian' and 'Ascraean' as rhetorical addresses is clear (Hesiod's homeland), but whether Clement targets a specific contemporary group is uncertain."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"νυνὶ μὲν τὰς ἐν σταδίοις ἐνόπλους φιλονικίας, νυνὶ δὲ τὰς ἐν πολέμοις ἀναρίθμους φιλοτιμίας ἀφορμὰς σφίσιν ἡδονῆς ποριζόμενοι, ὅπως ὅτι μάλιστα ἔχοιεν ἀνθρωπείων ἀνέδην ἐμφορεῖσθαι φόνων· ἤδη δὲ κατὰ πόλεις καὶ ἔθνη, οἱονεὶ λοιμοὶ ἐπισκήψαντες, σπονδὰς ἀπῄτησαν ἀνημέρους. Ἀριστομένης γοῦν ὁ Μεσσήνιος τῷ Ἰθωμήτῃ Διὶ τριακοσίους ἀπέσφαξεν, τοσαύτας ὁμοῦ καὶ τοιαύτας καλλιερεῖν οἰόμενος ἑκατόμβας· ἐν οἷς καὶ Θεόπομπος ἦν Λακεδαιμονίων βασιλεύς, ἱερεῖον εὐγενές. Ταῦροι δὲ τὸ ἔθνος, οἱ περὶ τὴν Ταυρικὴν χερρόνησον κατοικοῦντες, οὓς ἂν τῶν ξένων παρ' αὑτοῖς ἕλωσι, τούτων δὴ τῶν κατὰ θάλατταν ἐπταικότων, αὐτίκα μάλα τῇ Ταυρικῇ καταθύουσιν Ἀρτέμιδι· ταύτας σου τὰς θυσίας Εὐριπίδης ἐπὶ σκηνῆς τραγῳδεῖ. Μόνιμος δ' ἱστορεῖ ἐν τῇ Τῶν Θαυμα σίων Συναγωγῇ ἐν Πέλλῃ τῆς Θετταλίας Ἀχαιὸν ἄνθρωπον Πηλεῖ καὶ Χείρωνι καταθύεσθαι· Λυκτίους γὰρ (Κρητῶν δὲ ἔθνος εἰσὶν οὗτοι) Ἀντικλείδης ἐν Νόστοις ἀποφαίνεται ἀνθρώπους ἀποσφάττειν τῷ Διί, καὶ Λεσβίους Διονύσῳ τὴν ὁμοίαν προσάγειν θυσίαν Δωσίδας λέγει· Φωκαεῖς δέ (οὐδὲ γὰρ αὐτοὺς παραπέμψομαι)– τούτους Πυθοκλῆς ἐν τρίτῳ Περὶ ὁμονοίας τῇ Ταυροπόλῳ Ἀρτέμιδι ἄνθρωπον","english":"Now they provide themselves with occasions for pleasure, at one time in armed rivalries in the stadia, at another in countless ambitious deeds in wars, so that they might glut themselves as much as possible with human blood without restraint. And already, in cities and among nations, as if plagues had descended, they have demanded savage truces. Aristomenes the Messenian, for example, slaughtered three hundred to Zeus Ithometes, thinking he was thus making a noble hecatomb of so many at once and of such quality; among them was Theopompus, king of the Lacedaemonians, a well-born victim. The Tauri, the people who inhabit the Tauric Chersonese, sacrifice to the Tauric Artemis any strangers they capture among those who have been shipwrecked at sea; Euripides dramatizes these sacrifices of yours on the stage. Monimus records in his Collection of Marvels that in Pella of Thessaly an Achaean man was sacrificed to Peleus and Cheiron; and Anticleides in his Returns declares that the Lyctians (these are a Cretan people) slaughter men to Zeus, and Dositheas says that the Lesbians offer a similar sacrifice to Dionysus; and the Phocaeans—for I will not pass them by either—Pythocles in the third book of his On Concord says that they sacrifice a man to the Tauropolos Artemis.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀριστομένης γοῦν ὁ Μεσσήνιος τῷ Ἰθωμήτῃ Διὶ τριακοσίους ἀπέσφαξεν","severity":"info","text":"Aristomenes, a Messenian hero of the Second Messenian War, is said to have sacrificed 300 captives to Zeus Ithometes. Theopompus, the Spartan king, is listed among the victims, though historical accounts vary.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ταῦροι δὲ τὸ ἔθνος, οἱ περὶ τὴν Ταυρικὴν χερρόνησον κατοικοῦντες","severity":"info","text":"The Tauri, a Scythian people of the Crimean peninsula (Tauric Chersonese), were notorious in Greek literature for human sacrifice to Artemis Tauropolos. Euripides' Iphigenia in Tauris dramatizes this practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μόνιμος δ' ἱστορεῖ ἐν τῇ Τῶν Θαυμασίων Συναγωγῇ","severity":"info","text":"Monimus, a Hellenistic paradoxographer, wrote a Collection of Marvels (Θαυμάσια) now lost. Clement cites him for the sacrifice of an Achaean man to Peleus and Cheiron in Pella, Thessaly.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀντικλείδης ἐν Νόστοις","severity":"info","text":"Anticleides, a fourth-century BCE historian, wrote Nostoi (Returns), a lost work on the returns of Greek heroes from Troy. Clement cites him for Lyctian human sacrifice to Zeus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πυθοκλῆς ἐν τρίτῳ Περὶ ὁμονοίας","severity":"info","text":"Pythocles, a little-known author, wrote On Concord (Περὶ ὁμονοίας) in at least three books. Clement cites him for Phocaean human sacrifice to Tauropolos Artemis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νυνὶ μὲν ... νυνὶ δὲ ... ἤδη δὲ","severity":"info","text":"Clement uses a tripartite rhetorical structure: first, armed rivalries in stadia; second, ambitious deeds in war; third, savage truces and human sacrifices. This catalogues escalating Greek impiety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The historicity of Aristomenes' sacrifice of Theopompus is uncertain; some traditions place Theopompus' death in battle, not as a sacrificial victim.","The identity of Monimus is ambiguous; he may be the Cynic philosopher Monimus of Syracuse, but the fragmentary nature of the work leaves this uncertain."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ὁλοκαυτεῖν ἱστορεῖ. Ἐρεχθεὺς δὲ ὁ Ἀττικὸς καὶ Μάριος ὁ Ῥωμαῖος τὰς αὑτῶν ἐθυσάτην θυγατέρας· ὧν ὃ μὲν τῇ Φερεφάττῃ, ὡς Δημάρατος ἐν πρώτῃ Τραγῳδουμένων, ὃ δὲ τοῖς Ἀποτροπαίοις, ὁ Μάριος, ὡς Δωρόθεος ἐν τῇ τετάρτῃ Ἰταλικῶν ἱστορεῖ. Φιλάνθρωποί γε ἐκ τούτων καταφαίνονται οἱ δαίμονες· πῶς δὲ οὐχ ὅσιοι ἀναλόγως οἱ δεισιδαίμονες; Οἳ μὲν σωτῆρες εὐφημούμενοι, οἳ δὲ σωτηρίαν αἰτούμενοι παρὰ τῶν ἐπιβούλων σωτηρίας. Καλλιερεῖν γοῦν τοπάζοντες αὐτοῖς σφᾶς αὐτοὺς λελήθασιν ἀποσφάττοντες ἀνθρώπους.\n\nΟὐ γὰρ οὖν παρὰ τὸν τόπον ἱερεῖον γίνεται ὁ φόνος, οὐδ' εἰ Ἀρτέμιδί τις καὶ Διὶ ἐν ἱερῷ δῆθεν χωρίῳ μᾶλλον ἢ ὀργῇ καὶ φιλαργυρίᾳ, ἄλλοις ὁμοίοις δαίμοσιν, ἐπὶ βωμοῖς ἢ ἐν ὁδοῖς ἀποσφάττοι τὸν ἄνθρωπον, [ἱερὸν] ἱερεῖον ἐπιφημίσας, ἀλλὰ φόνος ἐστὶ καὶ ἀνδροκτασία ἡ τοιαύτη θυσία. Τί δὴ οὖν, ὦ σοφώτατοι τῶν ἄλλων ζῴων ἄνθρωποι, τὰ μὲν θηρία περιφεύγομεν τὰ ἀνήμερα, κἄν που περιτύχωμεν ἄρκῳ ἢ λέοντι, ἐκτρεπόμεθα, ὡς δ' ὅτε τίς τε δράκοντα ἰδὼν παλίνορσος ἀπέστη οὔρεος ἐν βήσσῃς, ὑπό τε τρόμος ἔλλαβε γυῖα, ἄψ τ' ἀνεχώρησεν· δαίμονας δὲ ὀλεθρίους καὶ ἀλιτηρίους ἐπιβούλους τε καὶ μισανθρώπους καὶ λυμεῶνας ὄντας προαισθόμενοι καὶ συνιέντες οὐκ ἐκτρέπεσθε οὐδὲ ἀποστρέφεσθε; Τί δ' ἂν καὶ ἀληθεύσαιεν οἱ κακοί, ἢ τίνα ἂν ὠφελήσαιεν; Αὐτίκα γοῦν ἔχω σοι βελτίονα, τῶν ὑμεδαπῶν τούτων θεῶν, τῶν δαιμό νων, ἐπιδεῖξαι τὸν ἄνθρωπον, τοῦ Ἀπόλλωνος τοῦ μαντικοῦ τὸν Κῦρον καὶ τὸν Σόλωνα. Φιλόδωρος ὑμῶν ὁ Φοῖβος, ἀλλ' οὐ φιλάνθρωπος.","english":"he records as being burned alive. Erechtheus the Athenian and Marius the Roman sacrificed their own daughters; the former to Pherephatta, as Demaratus records in the first book of his Tragic Histories, the latter to the Apotropaei, as Dorotheus records in the fourth book of his Italian Histories. From these acts the demons appear philanthropic; how, then, are the superstitious not correspondingly holy? The former are praised as saviors, the latter ask for salvation from those who plot against salvation. For, supposing they are performing a favorable sacrifice, they are unaware that they are slaughtering themselves by slaughtering men.\n\nFor the murder does not become a sacrifice because of the place, not even if someone, in the name of Artemis or Zeus, in a supposedly sacred place rather than in anger or avarice, or to other similar demons, on altars or on roads, slaughters a man, having named him a sacrificial victim; such a sacrifice is murder and manslaughter. Why, then, O wisest of all other living creatures, men, do we flee from wild beasts, and if we happen upon a bear or a lion, we turn aside, as when someone, seeing a serpent, recoils from a mountain glen, and trembling seizes his limbs, and he immediately withdraws; but when you perceive and understand that demons are destructive, baneful, plotting, misanthropic, and harmful, do you not turn aside or shrink away? And what truth could the wicked utter, or what benefit could they confer? For I can show you a better man than these gods of yours, these demons, than Apollo the prophetic, Cyrus and Solon. Your Phoebus is fond of gifts, but not fond of men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Φερεφάττῃ","severity":"info","text":"Pherephatta is an alternative name for Persephone, the queen of the underworld in Greek mythology. The spelling here is a variant of Φερσεφόνη.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀποτροπαίοις","severity":"info","text":"The Apotropaei were Roman deities believed to avert evil, often associated with Mars or other protective gods. Clement cites Dorotheus' Italian Histories for this detail.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":["Dorotheus"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Καλλιερεῖν","severity":"info","text":"Clement's argument that human sacrifice is murder, not a sacred act, parallels earlier Christian apologetic themes, e.g., in Athenagoras' Legatio.","cites":[],"named_sources":["Athenagoras"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δὴ οὖν","severity":"info","text":"This rhetorical question marks a shift from historical examples to a direct address to the reader, contrasting fear of wild animals with acceptance of harmful demons.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φιλόδωρος","severity":"info","text":"Clement's pun on Apollo's epithet 'Philodorus' (gift-loving) versus 'philanthropos' (man-loving) is a rhetorical device common in early Christian polemic against pagan gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἱερὸν","severity":"caution","text":"The Greek text includes 'ἱερὸν' in brackets, indicating a textual uncertainty. The word may be an interpolation or a scribal addition; its presence does not affect the overall sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed 'ἱερὸν' in the Greek may be a later insertion; the meaning is clear without it.","The identity of 'Demaratus' and 'Dorotheus' as sources is not further specified in the text."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":40,"ref":"p40","source":"Προὔδωκε τὸν Κροῖσον τὸν φίλον καὶ τοῦ μισθοῦ ἐκλαθόμενος (οὕτω φιλόλοξος ἦν) ἀνήγαγε τὸν Κροῖσον διὰ τοῦ Ἅλυος ἐπὶ τὴν πυράν. Οὕτω φιλοῦντες οἱ δαίμονες ὁδηγοῦσιν εἰς τὸ πῦρ. Ἀλλ', ὦ φιλανθρωπότερε καὶ ἀληθέστερε τοῦ Ἀπόλλωνος ἄνθρωπε, τὸν ἐπὶ τῆς πυρᾶς οἴκτειρον δεδεμένον, καὶ σὺ μέν, ὦ Σόλων, μάντευσαι τὴν ἀλήθειαν, σὺ δέ, ὦ Κῦρε, κέλευσον ἀποσβεσθῆναι τὴν πυράν. Σωφρόνησον ὕστατον γοῦν, ὦ Κροῖσε, τῷ πάθει μεταμαθών· ἀχάριστός ἐστιν ὃν προσκυνεῖς, λαμβάνει τὸν μισθὸν καὶ μετὰ τὸ χρυσίον ψεύδεται πάλιν. \"Τέλος ὅρα\" οὐχ ὁ δαίμων, ἀλλὰ ὁ ἄνθρωπός σοι λέγει. Οὐ λοξὰ μαν τεύεται Σόλων· τοῦτον εὑρήσεις ἀληθῆ μόνον, ὦ βάρβαρε, τὸν χρησμόν· τοῦτον ἐπὶ τῆς πυρᾶς δοκιμάσεις. Ὅθεν ἔπεισί μοι θαυμάζειν τίσι ποτὲ φαντασίαις ἀπαχθέντες οἱ πρῶτοι πεπλανημένοι δεισιδαιμονίαν ἀνθρώ ποις κατήγγειλαν, δαίμονας ἀλιτηρίους νομοθετοῦντες σέβειν, εἴτε Φορωνεὺς ἐκεῖνος ἦν εἴτε Μέροψ εἴτε ἄλλος τις, οἳ νεὼς καὶ βωμοὺς ἀνέστησαν αὐτοῖς, πρὸς δὲ καὶ θυσίας παραστῆσαι πρῶτοι μεμύθευνται. Καὶ γὰρ δὴ καὶ κατὰ χρόνους ὕστερον ἀνέπλαττον θεούς, οἷς προσκυνοῖεν. Ἀμέλει τὸν Ἔρωτα τοῦτον ἐν τοῖς πρεσβυτάτοις τῶν θεῶν εἶναι λεγόμενον ἐτίμα πρότερον οὐδὲ εἷς πρὶν ἢ Χάρμον μειράκιόν τι ἑλεῖν καὶ βωμὸν ἱδρύσασθαι ἐν Ἀκαδημίᾳ χαριστήριον ἐπιτελοῦς γενομένης ἐπιθυμίας· καὶ τῆς νόσου τὴν ἀσέλγειαν Ἔρωτα κεκλήκασι, θεοποιοῦντες ἀκόλαστον ἐπιθυμίαν. Ἀθηναῖοι δὲ οὐδὲ τὸν Πᾶνα ᾔδεσαν ὅστις ἦν, πρὶν ἢ Φιλιππίδην εἰπεῖν αὐτοῖς. Εἰκότως ἄρα ἀρχήν ποθεν ἡ δεισιδαι μονία λαβοῦσα κακίας ἀνοήτου γέγονε πηγή·","english":"He betrayed his friend Croesus, forgetting the reward (so fond of the oblique was he), and led Croesus across the Halys to the pyre. Thus the demons, in their love, guide men into the fire. But, O man more humane and truthful than Apollo, pity the one bound on the pyre; and you, Solon, prophesy the truth; and you, Cyrus, order the pyre to be extinguished. At least learn wisdom at last, Croesus, taught by your suffering: the one you worship is ungrateful, he takes the reward and after the gold lies again. \"Behold the end\" is spoken to you not by the demon, but by a man. Solon does not prophesy obscurely; you will find this oracle alone true, O barbarian; you will test it on the pyre. Hence it occurs to me to wonder by what fantasies the first misguided men were carried away to announce superstition to mankind, legislating the worship of baleful demons, whether it was that Phoroneus or Merops or some other, who set up temples and altars to them, and are also fabled to have first instituted sacrifices. For indeed in later times they also fabricated gods to worship. For instance, this Eros, said to be among the most ancient of the gods, was honored by no one before Charmus, a youth, captured his beloved and set up an altar in the Academy as a thank-offering for the fulfillment of his desire; and they have called the licentiousness of the disease Eros, deifying unbridled desire. The Athenians did not even know who Pan was until Philippides told them. Naturally, then, superstition, having taken its start from somewhere, has become a source of mindless evil.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Προὔδωκε τὸν Κροῖσον","severity":"info","text":"Clement alludes to the story of Croesus, the Lydian king, and his misinterpretation of the Delphic oracle, as told by Herodotus (Histories 1.86-91). The 'friend' betrayed is Croesus, and the 'reward' refers to the oracle's ambiguous prophecy.","cites":[],"named_sources":["Herodotus Histories"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλόλοξος","severity":"info","text":"The term φιλόλοξος, 'fond of the oblique,' is a rare compound (φίλος + λοξός) used by Clement to characterize Apollo's oracular style as deliberately ambiguous or deceptive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Χάρμον","severity":"info","text":"Charmus is a figure from Athenian tradition; the altar to Eros in the Academy is mentioned by Pausanias (Description of Greece 1.30.1) and others. Clement uses this to argue that Eros was a late invention, not an ancient god.","cites":[],"named_sources":["Pausanias Description of Greece"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Φιλιππίδην","severity":"info","text":"Philippides is the runner who, according to Herodotus (Histories 6.105), reported the god Pan's appearance to the Athenians before the Battle of Marathon. Clement cites this to show that Pan was unknown to Athenians until that time.","cites":[],"named_sources":["Herodotus Histories"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ', ὦ φιλανθρωπότερε","severity":"info","text":"Clement shifts from narrative to direct apostrophe, addressing Apollo, Solon, Cyrus, and Croesus in turn. This rhetorical device heightens the contrast between demonic deception and human wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"δεισιδαιμονία","severity":"info","text":"Clement's use of δεισιδαιμονία ('superstition') as a source of 'mindless evil' reflects a common polemical trope in early Christian apologetics, contrasting true piety (εὐσέβεια) with misguided demon-worship.","cites":[],"named_sources":["Clement of Alexandria Protrepticus"],"dropped_cites":[]}],"ambiguities":["The identity of 'Phoroneus' and 'Merops' as first founders of temples is left vague; Clement may be drawing on lost mythographic sources.","The phrase 'τὸν ἐπὶ τῆς πυρᾶς οἴκτειρον δεδεμένον' could refer to Croesus or to a generic victim; the context favors Croesus."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"εἶτα δὲ μὴ ἀνακοπεῖσα, ἀλλ' εἰς ἐπίδοσιν ἐλθοῦσα καὶ πολλὴ δὴ ῥυεῖσα, δημιουργὸς πολλῶν καθίσταται δαιμόνων, ἑκατόμβας θύουσα καὶ πανηγύρεις ἐπιτελοῦσα καὶ ἀγάλματα ἀνιστᾶσα καὶ νεὼς ἀνοικοδομοῦσα, τοὺς δή–οὐ γὰρ οὐδὲ τούτους σιωπή σομαι, πρὸς δὲ καὶ αὐτοὺς ἐξελέγξω–νεὼς μὲν εὐφήμως ὀνομαζομένους, τάφους δὲ γενομένους [τουτέστι τοὺς τάφους νεὼς ἐπικεκλημένους]. Ὑμεῖς δὲ ἀλλὰ κἂν νῦν δεισιδαιμονίας ἐκλάθεσθε, τοὺς τάφους τιμᾶν αἰσχυνόμενοι.\n\nἘν τῷ νεῲ τῆς Ἀθηνᾶς ἐν Λαρίσῃ ἐν τῇ ἀκροπόλει τάφος ἐστὶν Ἀκρισίου,\n\nἈθήνησιν δὲ ἐν ἀκροπόλει Κέκροπος, ὥς φησιν Ἀντίοχος ἐν τῷ ἐνάτῳ τῶν Ἱστοριῶν. Τί δὲ Ἐριχθόνιος; Οὐχὶ ἐν τῷ νεῲ τῆς Πολιάδος κεκήδευται; Ἰμμάραδος δὲ ὁ Εὐμόλπου καὶ Δαείρας οὐχὶ ἐν τῷ περιβόλῳ τοῦ Ἐλευσινίου τοῦ ὑπὸ τῇ ἀκροπόλει; Αἱ δὲ Κελεοῦ θυγατέρες οὐχὶ ἐν Ἐλευσῖνι τετάφαται; Τί σοι καταλέγω τὰς Ὑπερβορέων γυναῖκας; Ὑπερόχη καὶ Λαοδίκη κέκλησθον, ἐν τῷ Ἀρτεμισίῳ ἐν Δήλῳ κεκήδευσθον, τὸ δὲ ἐν τῷ Ἀπόλλωνος τοῦ Δηλίου ἐστὶν ἱερῷ. Λεάνδριος δὲ Κλέοχον ἐν Μιλήτῳ τεθάφθαι ἐν τῷ Διδυμαίῳ φησίν. Ἐνταῦθα τῆς Λευκοφρύνης τὸ μνημεῖον οὐκ ἄξιον παρελθεῖν ἑπομένους Ζήνωνι τῷ Μυνδίῳ, ἣ ἐν τῷ ἱερῷ τῆς Ἀρτέμιδος ἐν Μαγνησίᾳ κεκήδευται, οὐδὲ μὴν τὸν ἐν Τελμισσῷ βωμὸν τοῦ Ἀπόλλωνος· μνῆμα εἶναι καὶ τοῦτον Τελμισσέως τοῦ μάντεως ἱστοροῦσιν. Πτολεμαῖος δὲ ὁ τοῦ Ἀγησάρχου ἐν τῷ αʹ τῶν περὶ τὸν Φιλοπάτορα ἐν Πάφῳ λέγει ἐν τῷ τῆς Ἀφροδίτης ἱερῷ Κινύραν τε καὶ τοὺς Κινύρου ἀπογόνους κεκηδεῦσθαι. Ἀλλὰ γὰρ ἐπιόντι μοι τοὺς προσκυνουμένους ὑμῖν τάφους ἐμοὶ μὲν οὐδ' ὁ πᾶς ἂν ἀρκέσῃ χρόνος·","english":"Then, not being checked but coming to increase and flowing abundantly, it becomes the creator of many demons, sacrificing hecatombs, celebrating festivals, setting up statues, and building temples—for I will not keep silent about these either, but will also expose them—temples euphemistically so called, but in reality tombs [that is, tombs called temples]. But you, at least now, forget superstition, ashamed to honor tombs.\n\nIn the temple of Athena at Larissa on the acropolis there is a tomb of Acrisius.\n\nAt Athens on the acropolis, Cecrops is buried, as Antiochus says in the ninth book of his Histories. And what of Erichthonius? Is he not buried in the temple of Athena Polias? And Immaradus, son of Eumolpus and Daeira, is he not in the precinct of the Eleusinium below the acropolis? And the daughters of Celeus, are they not buried at Eleusis? Why should I recount the Hyperborean women? They are called Hyperoche and Laodice, and are buried in the Artemision at Delos, which is in the sanctuary of Delian Apollo. Leandrius says that Cleochus was buried at Miletus in the Didymaeum. Nor is it right to pass over the monument of Leucophryne there, following Zeno of Myndus, who says she is buried in the temple of Artemis at Magnesia, nor yet the altar of Apollo at Telmissus, which they record is also a tomb of the seer Telmissus. Ptolemy, son of Agesarchus, in the first book of his work On Philopator, says that at Paphos, in the temple of Aphrodite, Cinyras and the descendants of Cinyras are buried. But for me, as I go over the tombs you worship, not even all time would suffice.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δημιουργὸς πολλῶν καθίσταται δαιμόνων","severity":"info","text":"Clement argues that unchecked superstition generates many demons, a key polemical claim linking pagan cult to demonic agency.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νεὼς ... τάφους","severity":"info","text":"Clement puns on νεώς (temple) and νεκρός (corpse), asserting that pagan temples are actually tombs. The Greek text explicitly glosses: 'tombs called temples'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀντίοχος ἐν τῷ ἐνάτῳ τῶν Ἱστοριῶν","severity":"info","text":"Antiochus of Syracuse (5th cent. BCE) wrote a history of Sicily; Clement cites his ninth book for the burial of Cecrops on the Athenian acropolis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λεάνδριος ... Κλέοχον","severity":"info","text":"Leandrius (or Leander) of Miletus, a local historian, is cited for the burial of Cleochus in the Didymaeum at Miletus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πτολεμαῖος δὲ ὁ τοῦ Ἀγησάρχου","severity":"info","text":"Ptolemy, son of Agesarchus, wrote a work 'On Philopator' (Ptolemy IV); Clement cites his first book for burials in the temple of Aphrodite at Paphos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ γὰρ ἐπιόντι μοι","severity":"info","text":"Clement breaks off his catalogue of tomb-temples with a rhetorical flourish, claiming insufficient time to list all such sites.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a parenthetical gloss (τουτέστι τοὺς τάφους νεὼς ἐπικεκλημένους) that may be a later insertion; the edition retains it as part of Clement's argument."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":42,"ref":"p42","source":"ὑμᾶς δὲ εἰ μὴ ὑπεισέρχεταί τις αἰσχύνη τῶν τολμωμένων, νεκροὶ ἄρα τέλεον ὄντες νεκροῖς ὄντως πεπιστευκότες περιέρχεσθε· ἆ δειλοί, τί κακὸν τόδε πάσχετε; νυκτὶ μὲν ὑμῶν εἰλύαται κεφαλαί. Εἰ δ' ἔτι πρὸς τούτοις φέρων ὑμῖν τὰ ἀγάλματα αὐτὰ ἐπισκοπεῖν παραθείην, ἐπιόντες ὡς ἀληθῶς λῆρον εὑρήσετε τὴν συνήθειαν, \"ἔργα χειρῶν ἀνθρώπων\" ἀναίσθητα προσ τρεπόμενοι. Πάλαι μὲν οὖν οἱ Σκύθαι τὸν ἀκινάκην, οἱ Ἄραβες τὸν λίθον, οἱ Πέρσαι τὸν ποταμὸν προσεκύνουν, καὶ τῶν ἄλλων ἀνθρώπων οἱ ἔτι παλαιότεροι ξύλα ἱδρύοντο περιφανῆ καὶ κίονας ἵστων ἐκ λίθων· ἃ δὴ καὶ ξόανα προσηγορεύετο διὰ τὸ ἀπεξέσθαι τῆς ὕλης. Ἀμέλει ἐν Ἰκάρῳ τῆς Ἀρτέμιδος τὸ ἄγαλμα ξύλον ἦν οὐκ εἰργασμένον, καὶ τῆς Κιθαιρωνίας Ἥρας ἐν Θεσπείᾳ πρέμνον ἐκκεκομμένον· καὶ τὸ τῆς Σαμίας Ἥρας, ὥς φησιν Ἀέθλιος, πρότερον μὲν ἦν σανίς, ὕστερον δὲ ἐπὶ Προκλέους ἄρχοντος ἀνδριαντοειδὲς ἐγένετο. Ἐπεὶ δὲ ἀνθρώποις ἀπεικονίζεσθαι τὰ ξόανα ἤρξατο, βρέτη τὴν ἐκ βροτῶν ἐπωνυμίαν ἐκαρπώσατο. Ἐν Ῥώμῃ δὲ τὸ παλαιὸν δόρυ φησὶ γεγονέναι τοῦ Ἄρεως τὸ ξόανον Οὐάρρων ὁ συγγραφεύς, οὐδέπω τῶν τεχνιτῶν ἐπὶ τὴν εὐπρόσωπον ταύτην κακοτεχνίαν ὡρμηκότων. Ἐπειδὴ δὲ ἤνθησεν ἡ τέχνη, ηὔξησεν ἡ πλάνη. Ὡς μὲν οὖν τοὺς λίθους καὶ τὰ ξύλα καὶ συνελόντι φάναι τὴν ὕλην ἀγάλματα ἀνδρείκελα ἐποιήσαντο, οἷς ἐπιμορφάζετε εὐσέβειαν συκοφαντοῦντες τὴν ἀλήθειαν, ἤδη μὲν αὐτόθεν δῆλον· οὐ μὴν ἀλλὰ καὶ ἀποδείξεως ποσῆς ἐπιδεομένου τοῦ τόπου οὐ παραιτητέον. Τὸν μὲν οὖν Ὀλυμπίασι Δία καὶ τὴν Ἀθήνησι Πολιάδα ἐκ χρυσοῦ καὶ ἐλέφαντος κατασκευάσαι Φειδίαν παντί που σαφές·","english":"If no shame for these audacities enters you, then you are utterly dead, having truly placed your trust in the dead, and you go about—O wretches, what evil is this you suffer? Your heads are wrapped in night. And if, in addition to this, I should bring the statues themselves before you for inspection, you would find, upon approaching, that the custom is truly nonsense, as you turn in worship to \"works of human hands,\" senseless things. Long ago, the Scythians worshipped the scimitar, the Arabs the stone, the Persians the river, and among other peoples, even more ancient ones, they set up conspicuous wooden posts and pillars hewn from stone—these were called *xoana* because they were carved from the material. Indeed, in Icarus, the statue of Artemis was an unworked piece of wood, and that of Cithaeronian Hera in Thespiae was a felled stump; and the statue of Samian Hera, as Aethlius says, was at first a plank, but later, under the archonship of Procles, it became anthropomorphic. When the *xoana* began to be shaped in the likeness of humans, they acquired the name *bretē*, derived from \"mortals.\" In Rome, the ancient *xoanon* of Ares, the historian Varro says, was a spear, since the craftsmen had not yet turned to this fair-faced malpractice. But when art flourished, error increased. That you have made stones, wood, and, in a word, matter into statues—man-shaped images—to which you falsely ascribe piety while slandering the truth, is already evident in itself; nevertheless, since the topic requires some demonstration, it must not be omitted. That Pheidias fashioned the Zeus at Olympia and the Athena Polias at Athens from gold and ivory is clear to everyone.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ξόανα","severity":"info","text":"The term ξόανα (xoana) refers to early Greek cult images carved from wood, often minimally shaped. Clement etymologizes it from ἀπεξέσθαι (to be scraped or carved), linking the name to the material's working.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βρέτη","severity":"info","text":"βρέτη (bretē) is a term for anthropomorphic statues, which Clement derives from βροτῶν (mortals), emphasizing the human origin of these images. This etymology underscores his critique of idolatry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Aethlius","severity":"info","text":"Aethlius (or Aëthlius) was a Samian historian, likely of the 4th–3rd century BCE, cited by Clement for the early form of the Samian Hera statue. The reference is otherwise lost.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Varro","severity":"info","text":"Marcus Terentius Varro (116–27 BCE) was a Roman polymath. Clement cites his lost work for the early Roman cult image of Mars as a spear, illustrating the primitive phase of idol-making.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage continues Clement's narrative of the history of idolatry, moving from contemporary practices to a chronological survey of primitive cult objects, then to the rise of crafted statues.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Pheidias","severity":"info","text":"Clement's mention of Pheidias' chryselephantine statues of Zeus at Olympia and Athena Parthenos (here Polias) was a standard example of pagan artistry in early Christian polemic, e.g., in Tatian and Minucius Felix.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ Προκλέους ἄρχοντος' (under the archonship of Procles) is ambiguous: the identity of this Procles is uncertain, possibly a Samian archon of the 7th–6th century BCE. The reading assumes a historical figure."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"τὸ δὲ ἐν Σάμῳ τῆς Ἥρας ξόανον Σμίλιδι τῷ Εὐκλείδου πεποιῆσθαι Ὀλύμπιχος4.47.3 ἐν Σαμιακοῖς ἱστορεῖ. Μὴ οὖν ἀμφιβάλλετε, εἰ τῶν Σεμνῶν Ἀθήνησι καλουμένων θεῶν τὰς μὲν δύο Σκόπας ἐποίησεν ἐκ τοῦ καλουμένου λυχνέως λίθου, Κάλως δὲ τὴν μέσην αὐταῖν· ἱστοροῦντα ἔχω σοι Πολέμωνα δεικνύναι ἐν τῇ τετάρτῃ τῶν Πρὸς Τίμαιον· μηδὲ τὰ ἐν Πατάροις τῆς Λυκίας ἀγάλματα Διὸς καὶ Ἀπόλλωνος εἰ Φειδίας πάλιν ἐκεῖνα τὰ ἀγάλματα καθάπερ τοὺς λέοντας τοὺς σὺν αὐτοῖς ἀνακειμένους εἴργασται· εἰ δέ, ὥς φασί τινες, Βρυάξιος ἦν τέχνη, οὐ διαφέρομαι· ἔχεις καὶ τοῦτον ἀγαλματουργόν· ὁπότερον αὐτοῖν βούλει ἐπίγραφε. Καὶ μὴν Τελεσίου τοῦ Ἀθηναίου, ὥς φησι Φιλόχορος, ἔργον εἰσὶν ἀγάλματα ἐννεαπήχη Ποσειδῶνος καὶ Ἀμφιτρίτης ἐν Τήνῳ προσκυνούμενα. Δημήτριος γὰρ ἐν δευτέρῳ τῶν Ἀργολικῶν τοῦ ἐν Τίρυνθι τῆς Ἥρας ξοάνου καὶ τὴν ὕλην ὄγχνην καὶ τὸν ποιητὴν Ἄργον ἀναγράφει. Πολλοὶ δ' ἂν τάχα που θαυμάσειαν, εἰ μάθοιεν τὸ\n\nΠαλλάδιον τὸ διοπετὲς καλούμενον, ὃ Διομήδης καὶ Ὀδυσσεὺς ἱστοροῦνται μὲν ὑφελέσθαι ἀπὸ Ἰλίου, παρακαταθέσθαι δὲ Δημοφῶντι, ἐκ τῶν Πέλοπος ὀστῶν κατεσκευάσθαι, καθάπερ τὸν Ὀλύμπιον ἐξ ἄλλων ὀστῶν Ἰνδικοῦ θηρίου. Καὶ δὴ τὸν ἱστοροῦντα Διονύσιον ἐν τῷ πέμπτῳ μέρει τοῦ Κύκλου παρίστημι. Ἀπελλᾶς δὲ ἐν τοῖς Δελφικοῖς δύο φησὶ γεγονέναι τὰ Παλλάδια, ἄμφω δ' ὑπ' ἀνθρώπων δεδημιουργῆσθαι.","english":"The xoanon of Hera in Samos was made by Smilis, son of Eucleides, as Olympichus records in his Samian Histories. Do not then be in doubt if, of the goddesses called the Semnai at Athens, Scopas made two from the stone called lychnites, and Calos the middle one; I have Polemon to show you, recording this in the fourth book of his Against Timaeus. Nor be in doubt about the statues of Zeus and Apollo at Patara in Lycia, if Phidias again worked those statues, just as the lions dedicated with them; but if, as some say, the work was by Bryaxis, I do not dispute it—you have him also as a sculptor; ascribe it to whichever of the two you wish. Moreover, statues of Poseidon and Amphitrite, nine cubits high, worshipped in Tenos, are the work of Telesius the Athenian, as Philochorus says. For Demetrius, in the second book of his Argolica, records that the xoanon of Hera in Tiryns is of pear wood and that the maker was Argus. Many would perhaps be amazed if they learned that the Palladion called the heaven-sent, which Diomedes and Odysseus are said to have stolen from Ilium and entrusted to Demophon, was constructed from the bones of Pelops, just as the Olympian was from the bones of another Indian beast. And I present Dionysius, in the fifth part of his Cycle, as the one who records this. Apellas, in his Delphica, says that there were two Palladia, both crafted by human hands.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ξόανον","severity":"info","text":"A xoanon is a wooden cult statue, often archaic; here it distinguishes the Hera of Samos from later marble works.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σμίλιδι τῷ Εὐκλείδου","severity":"info","text":"Smilis, son of Eucleides, is a legendary early sculptor; Olympichus’ lost Samian Histories is the source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":["Olympichus"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σεμνῶν Ἀθήνησι καλουμένων θεῶν","severity":"info","text":"The Semnai are the Eumenides (Erinyes) at Athens; Clement cites Polemon’s Against Timaeus for their statues by Scopas and Calos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":["Polemon"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παλλάδιον τὸ διοπετὲς","severity":"info","text":"The heaven-sent Palladion was a talismanic statue of Pallas Athena; Clement reports it was made from Pelops’ bones, citing Dionysius’ Cycle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":["Dionysius"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀπελλᾶς δὲ ἐν τοῖς Δελφικοῖς","severity":"info","text":"Apellas’ Delphica is a lost work; Clement uses it to claim two Palladia, both human-made, undermining divine origin claims.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":["Apellas"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ οὖν ἀμφιβάλλετε","severity":"info","text":"This phrase marks a rhetorical climax: Clement piles examples to prove all cult statues are human artifacts, not divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Calos' (Κάλως) is uncertain; possibly a misspelling or variant of a known sculptor.","The phrase 'τὸν Ὀλύμπιον ἐξ ἄλλων ὀστῶν Ἰνδικοῦ θηρίου' may refer to the Olympian Zeus or another statue; the referent is ambiguous."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Ἀλλ' ὅπως μηδεὶς ὑπολάβῃ καὶ ταῦτά με ἀγνοίᾳ παρεικέναι, παραθήσομαι τοῦ Μορύχου Διονύσου τὸ ἄγαλμα Ἀθήνησι γεγονέναι μὲν ἐκ τοῦ φελλάτα καλουμένου λίθου, ἔργον δὲ εἶναι Σίκωνος τοῦ Εὐπαλάμου, ὥς φησι Πολέμων ἔν τινι ἐπιστολῇ. Ἐγενέσθην δὲ καὶ ἄλλω τινὲ δύο Κρητικὼ οἶμαι ἀνδριαντοποιὼ (Σκύλλις καὶ Δίποινος ὠνομαζέσθην)· τούτω δὲ τὰ ἐν Ἄργει τοῖν Διοσκούροιν ἀγάλματα κατεσκευασάτην καὶ τὸν ἐν Τίρυνθι Ἡρακλέους ἀνδριάντα καὶ τὸ τῆς Μουνυχίας Ἀρτέμιδος ξόανον ἐν Σικυῶνι.\n\nΚαὶ τί περὶ ταῦτα διατρίβω, ἐξὸν αὐτὸν τὸν μεγαλο δαίμονα ὑμῖν ἐπιδεῖξαι ὅστις ἦν, ὃν δὴ κατ' ἐξοχὴν πρὸς πάντων σεβασμοῦ κατηξιωμένον ἀκούομεν, τοῦτον ἀχειροποίητον εἰπεῖν τετολμήκασιν, τὸν Αἰγύπτιον Σάραπιν; Οἳ μὲν γὰρ αὐτὸν ἱστοροῦσιν χαριστήριον ὑπὸ Σινωπέων Πτολεμαίῳ τῷ Φιλαδέλφῳ τῷ Αἰγυπτίων πεμφθῆναι βασιλεῖ, ὃς λιμῷ τρυχομένους αὐτοὺς ἀπ' Αἰγύπτου μεταπεμψαμένους σῖτον [ὁ Πτολεμαῖος] ἀνεκτήσατο, εἶναι δὲ τὸ ξόανον τοῦτο ἄγαλμα Πλούτωνος· ὅς, δεξάμενος τὸν ἀνδριάντα, καθίδρυσεν ἐπὶ τῆς ἄκρας, ἣν νῦν Ῥακῶτιν καλοῦσιν, ἔνθα καὶ τὸ ἱερὸν τετίμηται τοῦ Σαράπιδος, γειτνιᾷ δὲ τοῖς τόποις τὸ χωρίον. Βλιστίχην δὲ τὴν παλλακίδα τελευτήσασαν ἐν Κανώβῳ μεταγαγὼν ὁ Πτολεμαῖος ἔθαψεν ὑπὸ τὸν προδεδηλωμένον σηκόν. Ἄλλοι δέ φασι Ποντικὸν εἶναι βρέτας τὸν Σάραπιν, μετῆχθαι δὲ εἰς Ἀλεξάνδρειαν μετὰ τιμῆς πανηγυρικῆς. Ἰσίδωρος μόνος παρὰ Σελευκέων τῶν πρὸς Ἀντιοχείᾳ τὸ ἄγαλμα μεταχθῆναι λέγει, ἐν σιτοδείᾳ καὶ αὐτῶν γενομένων καὶ ὑπὸ Πτολεμαίου διατραφέντων.","english":"But so that no one may suppose that I have omitted these things out of ignorance, I will add that the statue of Dionysus Morychus at Athens was made from the stone called phellatas, and is the work of Sicon, son of Eupalamus, as Polemon says in some letter. And there were also two other Cretan sculptors, I think, named Scyllis and Dipoenus; these two made the statues of the Dioscuri at Argos, the statue of Heracles at Tiryns, and the xoanon of Artemis Munychia at Sicyon.\n\nAnd why do I linger over these things, when I can show you the great daimon himself, who he was, the one whom we hear has been deemed worthy of reverence by all preeminently, and whom they have dared to call not made by hand, the Egyptian Sarapis? For some record that he was sent as a thank-offering by the Sinopeans to Ptolemy Philadelphus, king of the Egyptians, who, when they were oppressed by famine, had sent them grain from Egypt and restored them, and that this xoanon is a statue of Pluto; and that Ptolemy, receiving the statue, set it up on the acropolis which is now called Rhacotis, where the temple of Sarapis is honored, and the place is adjacent to those sites. And Ptolemy, having transferred his concubine Blistichis, who had died at Canopus, buried her beneath the aforementioned shrine. Others say that Sarapis is a Pontic wooden image, and that it was brought to Alexandria with festive honor. Isidorus alone says that the statue was brought from the Seleucids near Antioch, when they too were in a time of famine and were sustained by Ptolemy.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Μορύχου Διονύσου","severity":"info","text":"Dionysus Morychus was a cult epithet at Athens, associated with a statue made of phellatas stone. The sculptor Sicon, son of Eupalamus, is otherwise obscure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σκύλλις καὶ Δίποινος","severity":"info","text":"Scyllis and Dipoenus were legendary early Greek sculptors from Crete, active in the Archaic period. They are credited with works at Argos, Tiryns, and Sicyon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σάραπις","severity":"info","text":"Sarapis was a syncretic Hellenistic-Egyptian god introduced under Ptolemy I or II. Clement recounts multiple origin traditions for his cult statue, reflecting competing foundation myths.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βλιστίχη","severity":"info","text":"Blistichis was a concubine of Ptolemy II Philadelphus. Her burial beneath the Sarapeum at Rhacotis is a detail Clement uses to undermine the sanctity of the cult.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀχειροποίητον","severity":"info","text":"Clement mocks the claim that the Sarapis statue was 'not made by hand' (ἀχειροποίητον), a term later used in Christian tradition for icons believed to have divine origin. This is an early polemical use.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τί περὶ ταῦτα διατρίβω","severity":"info","text":"This rhetorical question marks a transition from a catalogue of man-made statues to the climactic example of Sarapis, which Clement presents as the most absurd case of human fabrication.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Isidorus' (Ἰσίδωρος) is uncertain; he may be a lost Hellenistic historian.","The source of the alternative tradition that Sarapis came from the Seleucids near Antioch is not further specified."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":45,"ref":"p45","source":"Ἀλλ' ὅ γε Ἀθηνόδωρος ὁ τοῦ Σάνδωνος ἀρχαΐζειν τὸν Σάραπιν βουληθεὶς οὐκ οἶδ' ὅπως περιέπεσεν, ἐλέγξας αὐτὸν ἄγαλμα εἶναι γενητόν· Σέσωστρίν φησι τὸν Αἰγύπτιον βασιλέα, τὰ πλεῖστα τῶν παρ' Ἕλλησι παραστησάμενον ἐθνῶν, ἐπανελθόντα εἰς Αἴγυπτον ἐπαγαγέσθαι τεχνίτας ἱκανούς· τὸν οὖν Ὄσιριν τὸν προπάτορα τὸν αὑτοῦ δαιδαλθῆναι ἐκέλευσεν αὐτὸς πολυτελῶς, κατασκευάζει δὲ αὐτὸν Βρύαξις ὁ δημιουργός, οὐχ ὁ Ἀθηναῖος, ἄλλος δέ τις ὁμώνυμος ἐκείνῳ τῷ Βρυάξιδι· ὃς ὕλῃ κατακέχρηται εἰς δημιουργίαν μικτῇ καὶ ποικίλῃ. Ῥίνημα γὰρ χρυσοῦ ἦν αὐτῷ καὶ ἀργύρου χαλκοῦ τε καὶ σιδήρου καὶ μολίβδου, πρὸς δὲ καὶ κασσιτέρου, λίθων δὲ Αἰγυπτίων ἐνέδει οὐδὲ εἷς, σαπφείρου καὶ αἱματίτου θραύσματα σμαράγδου τε, ἀλλὰ καὶ τοπαζίου. Λεάνας οὖν τὰ πάντα καὶ ἀναμίξας ἔχρωσε κυάνῳ, οὗ δὴ χάριν μελάντερον τὸ χρῶμα τοῦ ἀγάλματος, καὶ τῷ ἐκ τῆς Ὀσίριδος καὶ τοῦ Ἄπιος κηδείας ὑπολελειμμένῳ φαρμάκῳ φυράσας τὰ πάντα διέπλασεν τὸν Σάραπιν· οὗ καὶ τοὔνομα αἰνίττεται τὴν κοινωνίαν τῆς κηδείας καὶ τὴν ἐκ τῆς ταφῆς δημιουργίαν, σύνθετον ἀπό τε Ὀσίριδος καὶ Ἄπιος γενόμενον Ὀσίραπις.4.49.1 Καινὸν δὲ ἄλλον ἐν Αἰγύπτῳ, ὀλίγου δεῖν καὶ παρ' Ἕλλησι, σεβασμίως τεθείακεν θεὸν ὁ βασιλεὺς ὁ Ῥωμαίων τὸν ἐρώμενον ὡραιότατον σφόδρα γενόμενον, Ἀντίνοον, ὃν ἀνιέρωσεν οὕτως ὡς Γανυμήδην ὁ Ζεύς· οὐ γὰρ κωλύεται ῥᾳδίως ἐπιθυμία φόβον οὐκ ἔχουσα· καὶ νύκτας ἱερὰς τὰς Ἀντινόου προσκυνοῦσιν ἄνθρωποι νῦν, ἃς αἰσχρὰς ἠπίστατο ὁ συναγρυπνήσας ἐραστής. Τί μοι θεὸν καταλέγεις τὸν πορνείᾳ τετιμημένον; τί δὲ καὶ ὡς υἱὸν θρηνεῖσθαι προσέταξας;","english":"But Athenodorus, son of Sandon, wishing to make Sarapis appear ancient, fell into error, I know not how, by proving him to be a manufactured statue. He says that Sesostris, the Egyptian king, after subduing most of the Greek nations, on returning to Egypt brought with him skilled craftsmen. He then ordered that his own ancestor Osiris be elaborately fashioned, and Bryaxis the craftsman—not the Athenian, but another of the same name as that Bryaxis—constructed it. He used a mixed and varied material for the work: filings of gold, silver, copper, iron, lead, and also tin; and of Egyptian stones, not one was lacking—fragments of sapphire, hematite, emerald, and also topaz. Having ground everything together and mixed it, he colored it with cyanus, which is why the statue's color is very dark; and with the drug left over from the funeral of Osiris and Apis, he kneaded everything together and molded Sarapis. His name hints at the commonality of the funeral and the creation from the burial, being a compound from Osiris and Apis, Osirapis. And another new god in Egypt—and almost among the Greeks—was deified with reverence by the Roman emperor: his beloved, who was exceedingly beautiful, Antinous, whom he consecrated just as Zeus did Ganymede; for desire that knows no fear is not easily restrained. And men now worship the holy nights of Antinous, which the lover who kept vigil with him knew to be shameful. Why do you enumerate for me a god honored by prostitution? And why did you order him to be mourned as a son?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σάραπις","severity":"info","text":"Sarapis was a syncretic Hellenistic-Egyptian god introduced under Ptolemy I, combining Osiris and Apis. Clement here reports a euhemeristic account of the statue's manufacture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Βρύαξις","severity":"info","text":"Bryaxis was a 4th-century BCE sculptor; Clement distinguishes him from a namesake, likely the same figure, as the Athenian Bryaxis is well-known for the Mausoleum at Halicarnassus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀντίνοος","severity":"info","text":"Antinous was the young lover of Emperor Hadrian, deified after his death in 130 CE. Clement criticizes this cult as immoral, contrasting it with traditional Greek pederastic myths.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Γανυμήδης","severity":"info","text":"The myth of Zeus and Ganymede is a standard parallel for divine pederasty; Clement uses it to highlight the impropriety of Antinous's deification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καινὸν δὲ ἄλλον","severity":"info","text":"This phrase marks a transition from the critique of Sarapis to a new example of recent deification, Antinous, continuing Clement's argument against pagan idolatry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὀσίραπις","severity":"caution","text":"Clement derives Sarapis's name from Osiris and Apis, but modern scholarship suggests the name likely comes from Egyptian 'Wsir-Hp' (Osiris-Apis). The etymology here is folk-etymological.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Bryaxis is ambiguous: Clement distinguishes an Athenian from a namesake, but ancient sources typically refer to a single Bryaxis. The account of Sarapis's manufacture is likely Clement's source, not his own invention."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"τί δὲ καὶ τὸ κάλλος αὐτοῦ διηγῇ; αἰσχρόν ἐστι τὸ κάλλος ὕβρει μεμαραμμένον. Μὴ τυραννήσῃς, ἄνθρωπε, τοῦ κάλλους\n\nμηδὲ ἐνυβρίσῃς ἀνθοῦντι τῷ νέῳ· τήρησον αὐτὸ καθαρόν, ἵνα ᾖ καλόν. Βασιλεὺς τοῦ κάλλους γενοῦ, μὴ τύραννος· ἐλεύθερον μεινάτω· τότε σου γνωρίσω τὸ κάλλος, ὅτε καθαρὰν τετήρηκας τὴν εἰκόνα· τότε προσκυνήσω τὸ κάλλος, ὅτε ἀληθινὸν ἀρχέτυπόν ἐστι τῶν καλῶν. Ἤδη δὲ τάφος ἐστὶ τοῦ ἐρωμένου, νεώς ἐστιν Ἀντινόου καὶ πόλις· καθάπερ δέ, οἶμαι, οἱ ναοί, οὕτω δὲ καὶ οἱ τάφοι θαυμά ζονται, πυραμίδες καὶ μαυσώλεια καὶ λαβύρινθοι, ἄλλοι ναοὶ τῶν νεκρῶν, ὡς ἐκεῖνοι τάφοι τῶν θεῶν. Διδάσκαλον δὲ ὑμῖν παραθήσομαι τὴν προφῆτιν Σίβυλλαν οὐ ψευδοῦς Φοίβου χρησμηγόρον, ὅν τε μάταιοι ἄνθρωποι θεὸν εἶπον, ἐπεψεύσαντο δὲ μάντιν, ἀλλὰ θεοῦ μεγάλοιο, τὸν οὐ χέρες ἔπλασαν ἀνδρῶν εἰδώλοις ἀλάλοις λιθοξέστοισιν ὅμοιον. Αὕτη μέντοι ἐρείπια τοὺς νεὼς προσαγορεύει, τὸν μὲν τῆς Ἐφεσίας Ἀρτέμιδος \"χάσμασι καὶ σεισμοῖς\" καταποθήσεσθαι προμηνύουσα οὕτως, ὕπτια δ' οἰμῴξει Ἔφεσος κλαίουσα παρ' ὄχθαις καὶ νηὸν ζητοῦσα τὸν οὐκέτι ναιετάοντα· τὸν δὲ Ἴσιδος καὶ Σαράπιδος ἐν Αἰγύπτῳ κατενεχθήσεσθαί φησι καὶ ἐμπρησθήσεσθαι· Ἶσι, θεὰ τριτάλαινα, μένεις ἐπὶ χεύματα Νείλου μούνη, μαινὰς ἄναυδος ἐπὶ ψαμάθοις Ἀχέροντος, εἶτα ὑποβᾶσα· καὶ σύ, Σάραπι λίθους ἀργοὺς ἐπικείμενε πολλούς, κεῖσαι πτῶμα μέγιστον ἐν Αἰγύπτῳ τριταλαίνῃ. Σὺ δὲ ἀλλ' εἰ μὴ προφήτιδος ἐπακούεις, τοῦ γε σοῦ ἄκουσον φιλοσόφου, τοῦ Ἐφεσίου Ἡρακλείτου, τὴν ἀναισθησίαν ὀνειδίζοντος τοῖς ἀγάλμασι·","english":"And why describe its beauty? The beauty that has withered from wantonness is ugly. Do not tyrannize, O man, over beauty, nor outrage the youth in its bloom; keep it pure, that it may be beautiful. Be a king of beauty, not a tyrant; let it remain free. Then I shall recognize your beauty, when you have kept the image pure; then I shall worship the beauty, when it is the true archetype of beautiful things. But now it is a tomb of the beloved, a temple of Antinous and a city. And just as, I think, temples are admired, so also are tombs—pyramids, mausoleums, and labyrinths—other temples of the dead, just as those are tombs of the gods. I will set before you as a teacher the prophetess Sibyl, not the soothsayer of false Phoebus, whom vain men called a god and falsely claimed as a prophet, but of the great God, whom the hands of men did not fashion like speechless idols of hewn stone. She, indeed, calls the temples ruins, foretelling that the temple of Artemis at Ephesus will be swallowed up by \"chasms and earthquakes\" thus: \"Ephesus will lament prostrate on its banks, weeping and seeking the temple that no longer stands.\" And she says that the temple of Isis and Sarapis in Egypt will be thrown down and burned: \"Isis, thrice-wretched goddess, you remain alone by the streams of the Nile, a voiceless maenad on the sands of Acheron.\" Then, continuing: \"And you, Sarapis, lying under many idle stones, you lie a great corpse in thrice-wretched Egypt.\" But if you do not heed the prophetess, at least listen to your own philosopher, Heraclitus of Ephesus, reproaching the insensibility of the statues.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τί δὲ καὶ τὸ κάλλος αὐτοῦ διηγῇ;","severity":"info","text":"Clement shifts from criticizing the statue of Sarapis to a moral exhortation on beauty, contrasting tyrannical misuse with pure preservation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀντινόου","severity":"info","text":"Antinous was the deified lover of Emperor Hadrian; his cult and temples were controversial among early Christians as examples of idolatry and moral decay.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προφῆτιν Σίβυλλαν","severity":"info","text":"Clement cites the Sibylline Oracles, a Jewish-Hellenistic collection, as prophetic authority against pagan idolatry, distinguishing her from the oracular Sibyl of Apollo.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡρακλείτου","severity":"info","text":"Clement invokes Heraclitus of Ephesus, who criticized the insensibility of statues, aligning Greek philosophical critique with Christian polemic against idol worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ δὲ ἀλλ' εἰ μὴ προφήτιδος ἐπακούεις","severity":"info","text":"This passage transitions from Sibylline prophecy to a philosophical appeal, using a rhetorical 'if not... then' structure to reinforce the argument against idolatry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σάραπι λίθους ἀργοὺς ἐπικείμενε πολλούς","severity":"info","text":"The Sibyl's depiction of Sarapis as a 'great corpse' under stones reflects early Christian appropriation of Jewish prophetic texts to mock pagan gods as lifeless matter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophetess Sibyl' is ambiguous: Clement may be referencing a specific Sibylline oracle collection, but the exact text is not cited verbatim.","The phrase 'τὸν οὐ χέρες ἔπλασαν ἀνδρῶν' could be read as a general statement about God not being man-made, but it may also allude to a specific Sibylline verse."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"\"καὶ τοῖς ἀγάλμασι τουτέοισιν εὔχονται, ὁκοῖον εἴ τις δόμοις λεσχηνεύοιτο\". Ἦ γὰρ οὐχὶ τερατώδεις οἱ λίθους προστρεπόμενοι, εἶτα μέντοι καὶ πρὸ τῶν πυλῶν ἱστάντες αὐτοὺς ὡς ἐνεργεῖς; Ἑρμῆν προσ κυνοῦσιν ὡς θεὸν καὶ τὸν Ἀγυιέα θυρωρὸν ἱστάντες. Εἰ γὰρ ὡς ἀναισθήτους ὑβρίζουσιν, τί προσκυνοῦσιν ὡς θεούς; Εἰ δὲ αἰσθήσεως αὐτοὺς μετέχειν οἴονται, τί τούτους ἱστᾶσι θυρωρούς; Ῥωμαῖοι δὲ τὰ μέγιστα κατορθώματα τῇ Τύχῃ ἀνατιθέντες καὶ ταύτην μεγίστην οἰόμενοι θεόν, φέροντες εἰς τὸν κοπρῶνα ἀνέθηκαν αὐτήν, ἄξιον νεὼν τὸν ἀφεδρῶνα νείμαντες τῇ θεῷ. Ἀλλὰ γὰρ ἀναισθήτῳ λίθῳ καὶ ξύλῳ καὶ χρυσίῳ πλουσίῳ οὐθ' ὁτιοῦν μέλει, οὐ κνίσης, οὐχ αἵματος, οὐ καπνοῦ, ᾧ δὴ τιμώμενοι καὶ τυφόμενοι ἐκμελαίνονται· ἀλλ' οὐδὲ τιμῆς, οὐχ ὕβρεως· τὰ δὲ καὶ παντός ἐστιν ἀτιμότερα ζῴου, τὰ ἀγάλματα. Καὶ ὅπως γε τεθείασται τὰ ἀναίσθητα, ἀπορεῖν ἔπεισί μοι καὶ κατελεεῖν τοὺς πλανωμένους τῆς ἀνοίας ὡς δειλαίους· εἰ γὰρ καί τινα τῶν ζῴων οὐχὶ πάσας ἔχει τὰς αἰσθήσεις, ὥσπερ εὐλαὶ καὶ κάμπαι καὶ ὅσα διὰ τῆς πρώτης γενέσεως εὐθὺς ἀνάπηρα φαίνεται, καθάπερ οἱ σπάλακες καὶ ἡ μυγαλῆ, ἥν φησιν ὁ Νίκανδρος \"τυφλήν τε σμερδνήν τε\"· ἀλλά γε ἀμείνους εἰσὶ τῶν ξοάνων τούτων καὶ τῶν ἀγαλμάτων τέλεον ὄντων κωφῶν· ἔχουσιν γὰρ αἴσθησιν μίαν γέ τινα, φέρε εἰπεῖν ἀκουστικὴν ἢ ἁπτικὴν ἢ τὴν ἀναλογοῦσαν τῇ ὀσφρήσει ἢ τῇ γεύσει· τὰ δὲ οὐδὲ μιᾶς αἰσθήσεως μετέχει, τὰ ἀγάλματα. Πολλὰ δέ ἐστι τῶν ζῴων, ὅσα οὐδὲ ὅρασιν ἔχει οὔτε ἀκοὴν οὔτε μὴν φωνήν, οἷον καὶ τὸ τῶν ὀστρέων γένος, ἀλλὰ ζῇ γε καὶ αὔξεται, πρὸς δὲ καὶ τῇ σελήνῃ συμπάσχει·","english":"They pray to these statues, as if one were to converse with houses.\" Is it not monstrous that they turn to stones, and then set them up before their gates as if they were alive? They kiss Hermes as a god and set up the Guardian of the Street as a doorkeeper. For if they insult them as insensible, why do they worship them as gods? And if they think them to possess sensation, why do they set them up as doorkeepers? The Romans, attributing their greatest successes to Fortune and considering her the greatest goddess, have set her up in the privy, deeming a latrine a worthy temple for the goddess. But to insensible stone and wood and rich gold nothing matters—not savor, not blood, not smoke, by which they are honored and blackened; nor honor, nor insult. Statues are more dishonored than any living creature. And how these insensible things have been deified, I am at a loss to understand, and I pity those who are deceived in their folly as wretched creatures. For even if some animals do not possess all the senses, like grubs and caterpillars and those that from the moment of their first birth appear maimed, such as moles and the shrew, which Nicander calls \"blind and terrible,\" yet they are better than these wooden images and statues, which are utterly deaf; for they have at least one sense, say hearing or touch or that corresponding to smell or taste; but statues partake of not a single sense. And there are many animals that have neither sight nor hearing nor voice, such as the class of oysters, but they live and grow, and moreover sympathize with the moon.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀγυιέα","severity":"info","text":"Agyleus (Ἀγυιεύς) was a cult title of Apollo as protector of streets and entrances, often represented by a conical pillar set before houses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Τύχῃ","severity":"info","text":"Tyche (Fortune) was a major Roman goddess; Clement refers to a statue of her placed in a latrine, a detail possibly drawn from contemporary anti-pagan polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μυγαλῆ","severity":"info","text":"Clement quotes Nicander's description of the shrew as 'blind and terrible' (τυφλήν τε σμερδνήν τε), a line from a lost work, likely the Heteroeumena or Georgica.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a sustained argument from absurdity: if statues are insensible, worship is irrational; if sensible, placing them as doorkeepers is degrading. The animal comparison reinforces the point that even lowly creatures surpass inert images.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement's critique of statue-worship echoes earlier Jewish and Christian apologetic, e.g., Wisdom of Solomon 13–15 and the Epistle of Jeremiah, which mock idols as lifeless matter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The mention of Romans setting Fortune in a latrine became a stock example in later Christian polemic against paganism, cited by Eusebius and others.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Guardian of the Street' (Ἀγυιέα) is clear as Apollo, but the specific cult practice of setting such pillars before gates is not detailed by Clement.","The source of the anecdote about the Roman statue of Fortune in a latrine is not given; it may be a rhetorical invention or a lost historical report."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"τὰ δὲ ἀγάλματα ἀργά, ἄπρακτα, ἀναίσθητα, προσδεῖται καὶ προσκαθηλοῦται καὶ προσπήγνυται, χωνεύεται, ῥινᾶται, πρίεται, περιξέεται, γλύφεται. Κωφὴν μὲν δὴ γαῖαν ἀεικίζουσιν οἱ ἀγαλματοποιοί, τῆς οἰκείας ἐξιστάντες φύσεως, ὑπὸ τῆς τέχνης προσκυνεῖν ἀναπείθοντες· προσκυνοῦσιν δὲ οἱ θεοποιοὶ οὐ θεοὺς καὶ δαίμονας κατά γε αἴσθησιν τὴν ἐμήν, γῆν δὲ καὶ τέχνην, τὰ ἀγάλματα ὅπερ ἐστίν. Ἔστιν γὰρ ὡς ἀληθῶς τὸ ἄγαλμα ὕλη νεκρὰ τεχνίτου χειρὶ μεμορφωμένη· ἡμῖν δὲ οὐχ ὕλης αἰσθητῆς αἰσθητόν, νοητὸν δὲ τὸ ἄγαλμά ἐστιν. Νοητόν, οὐκ αἰσθητόν ἐστι [τὸ ἄγαλμα] ὁ θεός, ὁ μόνος ὄντως θεός.\n\nΚαὶ δὴ ἔμπαλιν ἐν αὐταῖς που ταῖς περιστάσεσιν οἱ δεισιδαίμονες, οἱ τῶν\n\nλίθων προσκυνηταί, ἔργῳ μαθόντες ἀναίσθητον ὕλην μὴ σέβειν, αὐτῆς ἡττώμενοι τῆς χρείας ἀπόλλυνται ὑπὸ δεισιδαιμονίας· καταφρονοῦντες δ' ὅμως τῶν ἀγαλμάτων, φαίνεσθαι δὲ μὴ βουλόμενοι αὐτῶν ὅλως περιφρονοῦντες, ἐλέγχονται ὑπ' αὐτῶν τῶν θεῶν, οἷς δὴ τὰ ἀγάλματα ἐπιπεφήμισται. Διονύσιος μὲν γὰρ ὁ τύραννος ὁ νεώτερος θοἰμάτιον τὸ χρύσεον περιελόμενος τοῦ Διὸς ἐν Σικελίᾳ προσέταξεν αὐτῷ ἐρεοῦν περιτεθῆναι, χαριέντως φήσας τοῦτο ἄμεινον εἶναι τοῦ χρυσίου, καὶ θέρους κουφότερον καὶ κρύους ἀλεεινότερον. Ἀντίοχος δὲ ὁ Κυζικηνὸς ἀπορούμενος χρημάτων τοῦ Διὸς τὸ ἄγαλμα τὸ χρυσοῦν, πεντεκαίδεκα πηχῶν τὸ μέγεθος ὄν, προσέταξε χωνεῦσαι καὶ τῆς ἄλλης τῆς ἀτιμοτέρας ὕλης ἄγαλμα παραπλήσιον ἐκείνῳ πετάλοις κεχρυσωμένον ἀναθεῖναι πάλιν.","english":"The statues are inert, inactive, insensible; they are bound, nailed, and fastened, they are melted, filed, sawn, polished, carved. The image-makers indeed abuse dumb earth, forcing it from its own nature, persuading it by art to be worshipped; and the god-makers worship not gods and demons, as far as my perception goes, but earth and art, which is what the statues are. For a statue is truly dead matter shaped by a craftsman’s hand; but for us the statue is not a thing perceived by sensible matter, but a thing of the intellect. God, the only true God, is intelligible, not sensible.\n\nAnd indeed, conversely, in the very circumstances, the superstitious, the worshippers of stones, learning by experience not to revere insensible matter, are themselves overcome by necessity and perish from superstition; yet, though they despise the statues, not wishing to appear to despise them altogether, they are refuted by the very gods to whom the statues are dedicated. For Dionysius the younger, the tyrant, having taken the golden cloak from Zeus in Sicily, ordered a woolen one to be put on him, wittily saying that this was better than gold, being lighter in summer and warmer in winter. And Antiochus of Cyzicus, being in need of money, ordered the golden statue of Zeus, which was fifteen cubits in size, to be melted down, and another statue of less valuable material, gilded with leaf, to be set up in its place, similar to the former.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ δὲ ἀγάλματα ἀργά, ἄπρακτα, ἀναίσθητα","severity":"info","text":"Clement piles up three adjectives to stress the statues' inertness, reinforcing his earlier argument that they are lifeless matter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δεισιδαίμονες","severity":"info","text":"The term δεισιδαίμονες (superstitious) is pejorative, contrasting with true piety; Clement uses it to characterize idolaters as irrational.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Διονύσιος μὲν γὰρ ὁ τύραννος ὁ νεώτερος","severity":"info","text":"Dionysius the Younger, tyrant of Syracuse (4th cent. BCE), is cited for his irreverent treatment of a statue of Zeus, illustrating the inconsistency of idolaters.","cites":[],"named_sources":["Diodorus Siculus 15.74"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀντίοχος δὲ ὁ Κυζικηνὸς","severity":"info","text":"Antiochus of Cyzicus, a little-known figure, melted a golden statue of Zeus for funds, replacing it with a gilded one; the anecdote underscores the materiality of cult statues.","cites":[],"named_sources":["Athenaeus Deipnosophistae 5.40"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ δὴ ἔμπαλιν","severity":"info","text":"The phrase 'And indeed, conversely' marks a shift from theoretical critique to historical examples that expose the hypocrisy of idolaters.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"νοητὸν δὲ τὸ ἄγαλμά ἐστιν","severity":"info","text":"Clement's distinction between sensible and intelligible statues echoes Platonic ontology and influenced later Christian iconoclastic arguments.","cites":[],"named_sources":["John of Damascus On Divine Images"],"dropped_cites":[]}],"ambiguities":["The identity of 'Antiochus of Cyzicus' is uncertain; he may be a local ruler or a wealthy citizen, but the anecdote is not independently verified."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":49,"ref":"p49","source":"Αἱ δὲ χελιδόνες καὶ τῶν ὀρνέων τὰ πλεῖστα κατεξερῶσιν αὐτῶν τῶν ἀγαλμάτων εἰσπετόμενα, οὐδὲν φροντίσαντα οὔτε Ὀλυμπίου Διὸς οὔτε Ἐπιδαυρίου Ἀσκληπιοῦ οὐδὲ μὴν Ἀθηνᾶς Πολιάδος ἢ Σαράπιδος Αἰγυπτίου· παρ' ὧν οὐδὲ αὐτῶν τὴν ἀναισθησίαν τῶν ἀγαλμάτων ἐκμανθάνετε. Ἀλλ' εἰσὶ μὲν κακοῦργοί τινες ἢ πολέμιοι ἐπιθέμενοι, οἳ δι' αἰσχροκέρδειαν ἐδῄωσαν τὰ ἱερὰ καὶ τὰ ἀναθήματα ἐσύλησαν ἢ καὶ αὐτὰ ἐχώνευσαν τὰ ἀγάλματα. Καὶ εἰ Καμβύσης τις ἢ Δαρεῖος ἢ ἄλλος μαινόμενος τοιαῦτα ἄττα ἐπεχείρησεν καὶ εἰ τὸν Αἰγύπτιόν τις ἀπέκτεινεν Ἆπιν, γελῶ μὲν ὅτι τὸν θεὸν ἀπέκτεινεν αὐτῶν, ἀγανακτῶ δὲ εἰ κέρδους χάριν ἐπλημμέλει. Ἑκὼν οὖν ἐκλήσομαί τι τῆσδε τῆς κακουργίας, πλεονεξίας ἔργα, οὐχὶ δὲ ἀδρανείας τῶν εἰδώλων ἔλεγχον νομίζων. Ἀλλ' οὔτι γε τὸ πῦρ καὶ οἱ σεισμοὶ κερδαλέοι, οὐδὲ μὴν φοβοῦνται ἢ δυσωποῦνται οὐ τοὺς δαίμονας, οὐ τὰ ἀγάλματα, οὐ μᾶλλον ἢ τὰς ψηφῖδας τὰς παρὰ τοῖς αἰγιαλοῖς σεσωρευμένας τὰ κύματα. Οἶδα ἐγὼ πῦρ ἐλεγκτικὸν καὶ δεισιδαιμονίας ἰατικόν· εἰ βούλει παύσασθαι τῆς ἀνοίας, φωταγωγήσει σε τὸ πῦρ. Τοῦτο τὸ πῦρ καὶ τὸν ἐν Ἄργει νεὼν σὺν καὶ τῇ ἱερείᾳ κατέφλεξεν Χρυσίδι, καὶ τὸν ἐν Ἐφέσῳ τῆς Ἀρτέμιδος δεύτερον μετὰ Ἀμαζόνας καὶ τὸἐν Ῥώμῃ Καπιτώλιον ἐπινενέμηται πολλάκις· οὐκ ἀπέσχετο δὲ οὐδὲ τοῦ ἐν Ἀλεξανδρέων πόλει Σαράπιδος ἱεροῦ. Ἀθήνησι γὰρ τοῦ Διονύσου τοῦ Ἐλευθερέως κατήρειψε τὸν νεών, καὶ τὸν ἐν Δελφοῖς τοῦ Ἀπόλλωνος πρότερον ἥρπασεν θύελλα, ἔπειτα ἠφάνισε πῦρ σωφρονοῦν. Τοῦτό σοι προοίμιον ἐπιδείκνυται ὧν ὑπισχνεῖται τὸ πῦρ.","english":"Swallows and most birds fly into the statues and defecate on them, caring nothing for Olympian Zeus or Epidaurian Asclepius, nor yet for Athena Polias or Egyptian Sarapis; from these very creatures you should learn the insensibility of the statues. But there are some malefactors or enemies who attack them, who out of base greed have plundered the temples and stolen the votive offerings, or even melted down the statues themselves. And if some Cambyses or Darius or other madman attempted such things, and if someone killed the Egyptian Apis, I laugh that they killed their god, but I am indignant if the offense was committed for gain. I will therefore pass over some of this villainy, considering it the work of greed, not a proof of the impotence of the idols. But fire and earthquakes are certainly not greedy, nor do they fear or respect either the demons or the statues, any more than the waves fear the pebbles heaped on the seashore. I know a fire that is corrective and healing for superstition: if you wish to cease your folly, the fire will enlighten you. This fire burned down the temple in Argos together with the priestess Chrysis, and the temple of Artemis in Ephesus for the second time after the Amazons, and has often consumed the Capitoline in Rome; nor did it spare the temple of Sarapis in the city of Alexandria. In Athens it demolished the temple of Dionysus Eleuthereus, and the temple of Apollo at Delphi was first seized by a storm, then destroyed by a fire that brings wisdom. This fire shows you a prelude of what it promises.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Χρυσίδι","severity":"info","text":"Chrysis was a priestess of Hera at Argos; in 423 BCE, she accidentally set fire to the temple, which burned down. Clement uses this historical event to illustrate the destructive power of fire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐπιδαυρίου Ἀσκληπιοῦ","severity":"info","text":"Asclepius of Epidaurus was a major healing cult in the Peloponnese. Clement lists him alongside other prominent deities to emphasize that even the most revered statues are subject to bird droppings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σαράπιδος","severity":"info","text":"Sarapis was a syncretic Greco-Egyptian god, whose cult was centered in Alexandria. The temple of Sarapis was a major pagan site, later destroyed by Christian mobs in 391 CE, but Clement refers to earlier fires.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Καμβύσης","severity":"info","text":"Cambyses II, Persian king, conquered Egypt in 525 BCE and was reputed to have killed the sacred Apis bull. Clement uses this as an example of human sacrilege, contrasting it with natural disasters.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτό σοι προοίμιον ἐπιδείκνυται","severity":"info","text":"Clement concludes this passage by calling the fire's actions a 'prelude' (προοίμιον) to what it promises, signaling a rhetorical transition to a larger argument about divine punishment or enlightenment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πῦρ σωφρονοῦν","severity":"caution","text":"The phrase 'fire that brings wisdom' (πῦρ σωφρονοῦν) is ambiguous: it may refer to a literal fire that destroys temples as a form of divine correction, or metaphorically to a purifying, enlightening fire. The translation opts for the latter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the fire that brings wisdom' (πῦρ σωφρονοῦν) is ambiguous: it could be a literal fire sent by God or a metaphorical fire of reason/faith.","The phrase 'δεύτερον μετὰ Ἀμαζόνας' (second after the Amazons) refers to a tradition that the Amazons built the first temple of Artemis at Ephesus; the exact sequence of destruction is unclear."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"Οἱ δὲ τῶν ἀγαλμάτων δημιουργοὶ οὐ δυσωποῦσιν ὑμῶν τοὺς ἔμφρονας τῆς ὕλης καταφρονεῖν; Ὁ μὲν Ἀθηναῖος Φειδίας ἐπὶ τῷ δακτύλῳ τοῦ Διὸς τοῦ Ὀλυμπίου ἐπιγράψας \"Παντάρκης καλός\"· οὐ γὰρ καλὸς αὐτῷ ὁ Ζεύς, ἀλλ' ὁ ἐρώμενος ἦν· ὁ Πραξιτέλης δέ, ὡς Ποσίδιππος ἐν τῷ περὶ Κνίδου διασαφεῖ, τὸ τῆς Ἀφροδίτης ἄγαλμα τῆς Κνιδίας κατασκευάζων τῷ Κρατίνης τῆς ἐρωμένης εἴδει παραπλήσιον πεποίηκεν αὐτήν, ἵν' ἔχοιεν οἱ δείλαιοι τὴν Πραξιτέλους ἐρωμένην προσκυνεῖν. Φρύνη δὲ ὁπηνίκα ἤνθει ἡ ἑταίρα ἡ Θεσπιακή, οἱ ζωγράφοι πάντες τῆς Ἀφροδίτης εἰκόνας πρὸς τὸ κάλλος ἀπεμιμοῦντο Φρύνης, ὥσπερ αὖ καὶ οἱ λιθοξόοι τοὺς Ἑρμᾶς Ἀθήνησι πρὸς Ἀλκιβιάδην ἀπείκαζον. Ὑπλείπεται τῆς σῆς κρίσεως τὸ ἔργον ἐπάξαι, εἰ βούλει καὶ τὰς ἑταίρας προσκυνεῖν. Ἐντεῦθεν, οἶμαι, κινηθέντες οἱ βασιλεῖς οἱ παλαιοί, καταφρονοῦντες τῶν μύθων τούτων, ἀνέδην διὰ τὸ ἐξ ἀνθρώπων ἀκίνδυνον σφᾶς αὐτοὺς θεοὺς ἀνηγόρευον, ταύτῃ κἀκείνους διὰ τὴν δόξαν ἀπηθανατίσθαι διδάσκοντες· Κῆυξ μὲν ὁ Αἰόλου Ζεὺς ὑπὸ τῆς Ἀλκυόνης τῆς γυναικός, Ἀλκυόνη δὲ αὖθις ὑπὸ τοῦ ἀνδρὸς Ἥρα προσαγορευομένη. Πτολεμαῖος δὲ ὁ τέταρτος Διόνυσος ἐκαλεῖτο· καὶ Μιθριδάτης ὁ Ποντι κὸς Διόνυσος καὶ αὐτός· ἐβούλετο δὲ καὶ Ἀλέξανδρος Ἄμμωνος υἱὸς εἶναι δοκεῖν καὶ κερασφόρος ἀναπλάττεσθαι πρὸς τῶν ἀγαλματοποιῶν, τὸ καλὸν ἀνθρώπου πρόσωπον ὑβρίσαι σπεύδων κέρατι. Καὶ οὔτι γε βασιλεῖς μόνον, ἀλλὰ","english":"The makers of the statues do not shame you into despising matter with your intelligence? Pheidias the Athenian, having inscribed on the finger of Olympian Zeus, \"Pantarkes is beautiful\"—for Zeus was not beautiful to him, but his beloved was. And Praxiteles, as Posidippus makes clear in his work On Cnidus, when fashioning the statue of the Cnidian Aphrodite, made her similar in form to his beloved Cratine, so that the wretched might worship Praxiteles' beloved. And when Phryne, the Thespian courtesan, was in her prime, all the painters imitated images of Aphrodite after Phryne's beauty, just as the stone carvers at Athens modeled their Herms after Alcibiades. It remains for your judgment to add the conclusion, if you wish to worship courtesans as well. From this, I think, the ancient kings, moved and despising these myths, because it was safe from men, openly proclaimed themselves gods, teaching that those others had been deified for glory in the same way: Ceyx, son of Aeolus, was called Zeus by his wife Alcyone, and Alcyone in turn was called Hera by her husband. Ptolemy the Fourth was called Dionysus; and Mithridates of Pontus was also Dionysus; and Alexander wished to be thought a son of Ammon and to be fashioned with horns by the sculptors, eager to insult the beautiful face of man with a horn. And not only kings, but","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Παντάρκης καλός","severity":"info","text":"Pheidias’ inscription “Pantarkes is beautiful” refers to a youth named Pantarkes, said to be his beloved. This anecdote illustrates Clement’s claim that the sculptor valued his beloved above the god.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ποσίδιππος ἐν τῷ περὶ Κνίδου","severity":"info","text":"Posidippus’ work On Cnidus is a lost source. Clement cites it to support the claim that Praxiteles modeled the Cnidian Aphrodite on his beloved Cratine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φρύνη","severity":"info","text":"Phryne was a famous Thespian courtesan of the 4th century BCE. Painters used her as a model for Aphrodite, a practice Clement condemns as reducing divine images to human objects of desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κῆυξ ... Ἀλκυόνη","severity":"info","text":"Ceyx and Alcyone are figures from Greek myth. Clement reports that they called each other Zeus and Hera, an example of mortals claiming divine titles, which he uses to criticize ruler cult.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πτολεμαῖος δὲ ὁ τέταρτος Διόνυσος","severity":"info","text":"Ptolemy IV Philopator (r. 221–204 BCE) adopted the epithet Dionysus, as did Mithridates VI of Pontus. Clement cites these as examples of kings claiming divine status.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀλέξανδρος Ἄμμωνος υἱὸς","severity":"info","text":"Alexander the Great claimed descent from Ammon (Zeus-Ammon) and was depicted with horns. Clement uses this to criticize the hubris of rulers who distort the human form.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text does not specify which Posidippus is meant (the comic poet or the epigrammatist). The reading assumes the comic poet, as the work On Cnidus is otherwise unattested.","The phrase 'Ὑπλείπεται τῆς σῆς κρίσεως τὸ ἔργον ἐπάξαι' is syntactically ambiguous; the translation 'It remains for your judgment to add the conclusion' is adopted."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"καὶ ἰδιῶται θείαις προσηγορίαις σφᾶς αὐτοὺς ἐσέμνυνον, ὡς Μενεκράτης ὁ ἰατρός, Ζεὺς οὗτος ἐπικεκλημένος. Τί με δεῖ καταλέγειν Ἀλέξαρχον (γραμματικὸς οὗτος τὴν ἐπιστήμην γεγονώς, ὡς ἱστορεῖ Ἄριστος ὁ Σαλαμίνιος, αὑτὸν κατεσχημάτιζεν εἰς Ἥλιον); Τί δεῖ καὶ Νικαγόρου μεμνῆσθαι (Ζελείτης τὸ γένος ἦν κατὰ τοὺς Ἀλεξάνδρου γεγονὼς χρόνους· Ἑρμῆς προσηγορεύετο ὁ Νικαγόρας καὶ τῇ στολῇ τοῦ Ἑρμοῦ ἐκέχρητο, ὡς αὐτὸς μαρτυρεῖ), ὅπου γε καὶ ὅλα ἔθνη καὶ πόλεις αὔτανδροι, κολακείαν ὑποδυόμεναι, ἐξευτελίζουσιν τοὺς μύθους τοὺς περὶ τῶν θεῶν, ἰσοθέους ἄνθρωποι κατασχηματίζοντες ἑαυτούς, ὑπὸ δόξης πεφυσημένοι, ἐπιψηφιζόμενοι τιμὰς ἑαυτοῖς ὑπερόγκους; Νῦν μὲν τὸν Μακεδόνα τὸν ἐκ Πέλλης τὸν Ἀμύντου Φίλιππον ἐν Κυνοσάργει νομοθετοῦντες προσκυνεῖν, τὸν \"τὴν κλεῖν κατεαγότα καὶ τὸ σκέλος πεπηρωμένον\", ὃς ἐξεκόπη τὸν ὀφθαλμόν· αὖθις δὲ τὸν Δημήτριον θεὸν καὶ αὐτὸν ἀναγορεύοντες· καὶ ἔνθα μὲν ἀπέβη τοῦ ἵππου Ἀθήναζε εἰσιών, Καταιβάτου ἱερόν ἐστι Δημητρίου, βωμοὶ δὲ πανταχοῦ· καὶ γάμος ὑπὸ Ἀθηναίων αὐτῷ ὁ τῆς Ἀθηνᾶς ηὐτρεπίζετο· ὁ δὲ τὴν μὲν θεὸν ὑπερηφάνει, τὸ ἄγαλμα γῆμαι μὴ δυνά μενος· Λάμιαν δὲ τὴν ἑταίραν ἔχων εἰς ἀκρόπολιν ἀνῄει καὶ τῷ τῆς Ἀθηνᾶς ἐνεφυρᾶτο παστῷ, τῇ παλαιᾷ παρθένῳ τὰ τῆς νέας ἐπιδεικνὺς ἑταίρας σχήματα. Οὐ νέμεσις τοίνυν οὐδὲ Ἵππωνι ἀπαθανατίζοντι τὸν θάνατον τὸν ἑαυτοῦ· ὁ Ἵππων οὗτος ἐπιγραφῆναι ἐκέλευσεν τῷ μνήματι τῷ ἑαυτοῦ τόδε τὸ ἐλεγεῖον· Ἵππωνος τόδε σῆμα, τὸν ἀθανάτοισι θεοῖσιν ἶσον ἐποίησεν Μοῖρα καταφθίμενον. Εὖ γε, Ἵππων, ἐπιδεικνύεις ἡμῖν τὴν ἀνθρωπίνην πλάνην.","english":"And private individuals dignified themselves with divine titles, as Menecrates the physician, who was called \"this Zeus.\" Why need I recount Alexarchus (a grammarian by profession, as Aristus of Salamis records, who fashioned himself into a Sun)? Why need I even mention Nicagoras (a native of Zeleia, who lived in the time of Alexander; Nicagoras was called Hermes and used the attire of Hermes, as he himself attests), when indeed whole nations and cities, to the last man, putting on flattery, debase the myths about the gods, fashioning themselves as equal to the gods, puffed up with pride, voting for themselves excessive honors? At one time they decree that the Macedonian from Pella, Philip son of Amyntas, be worshipped in the Cynosarges—the one \"with a broken collarbone and a crippled leg,\" who had his eye gouged out; at another they proclaim Demetrius also a god; and where he dismounted from his horse entering Athens, there is a sanctuary of Demetrius the Descender, and altars everywhere; and a marriage to Athena was prepared for him by the Athenians; but he disdained the goddess, being unable to marry the statue, and taking Lamia the courtesan, he went up to the acropolis and defiled the bridal chamber of Athena, displaying to the ancient virgin the postures of the new courtesan. No wonder, then, that even Hippon deified his own death. This Hippon ordered this elegy to be inscribed on his own tomb: \"This is the tomb of Hippon, whom Fate made equal to the immortal gods when he perished.\" Well done, Hippon, you show us human error.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μενεκράτης ὁ ἰατρός, Ζεὺς οὗτος ἐπικεκλημένος","severity":"info","text":"Menecrates the physician, a contemporary of Alexander, was known for adopting the title 'Zeus' and was satirized by comic poets for his self-deification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀλέξαρχον (γραμματικὸς ... κατεσχημάτιζεν εἰς Ἥλιον)","severity":"info","text":"Alexarchus, a grammarian, is reported by Aristus of Salamis to have fashioned himself as the Sun (Helios), an example of private individuals assuming divine identities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Νικαγόρας ... Ἑρμῆς προσηγορεύετο","severity":"info","text":"Nicagoras of Zeleia, active in Alexander's time, called himself Hermes and wore the god's attire, as he himself attested, illustrating the trend of self-deification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὸν Μακεδόνα ... Φίλιππον ἐν Κυνοσάργει νομοθετοῦντες προσκυνεῖν","severity":"info","text":"Philip II of Macedon, despite physical deformities (broken collarbone, crippled leg, lost eye), was decreed to be worshipped at Cynosarges, a gymnasium in Athens.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Δημήτριον θεὸν ... γάμος ... τῆς Ἀθηνᾶς","severity":"info","text":"Demetrius Poliorcetes was proclaimed a god by Athens; a sanctuary of 'Demetrius the Descender' was built, and a mock marriage to Athena was arranged, but he instead took the courtesan Lamia to the Parthenon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἵππων ... ἐπιγραφῆναι ... ἐλεγεῖον","severity":"info","text":"Hippon ordered his tomb inscribed with an elegy claiming he was made equal to the immortal gods by Fate, a direct example of human delusion that Clement mocks.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aristus the Salaminian' is uncertain; he may be a lost historian or a misattribution.","The phrase 'τὸν Μακεδόνα τὸν ἐκ Πέλλης τὸν Ἀμύντου Φίλιππον' could refer to Philip II or possibly Philip III Arrhidaeus, but context favors Philip II."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"Εἰ γὰρ καὶ λαλοῦντί σοι μὴ πεπιστεύκασι, νεκροῦ γενέσθωσαν μαθηταί. Χρησμὸς οὗτός ἐστιν Ἵππωνος· νοήσωμεν αὐτόν. Οἱ προσκυνούμενοι παρ' ὑμῖν, ἄνθρωποι γενόμενοί ποτε, εἶτα μέντοι τεθνᾶσιν· τετίμηκεν δὲ αὐτοὺς ὁ μῦθος καὶ ὁ χρόνος. Φιλεῖ γάρ πως τὰ μὲν παρόντα συνηθείᾳ καταφρο νεῖσθαι, τὰ δὲ παρῳχηκότα τοῦ παραυτίκα ἐλέγχου κεχωρισμένα χρόνων ἀδηλίᾳ τετιμῆσθαι τῷ πλάσματι, καὶ τὰ μὲν ἀπιστεῖσθαι, τὰ δὲ καὶ θαυμάζεσθαι. Αὐτίκα γοῦν οἱ παλαιοὶ νεκροὶ τῷ πολλῷ τῆς πλάνης χρόνῳ σεμνυνόμενοι τοῖς ἔπειτα νομίζονται θεοί. Πίστις ὑμῖν τῶνδε αὐτὰ ὑμῶν τὰ μυστήρια, αἱ πανηγύρεις, δεσμὰ καὶ τραύματα καὶ δακρύοντες θεοί· ὤ μοι ἐγώ, ὅτε μοι Σαρπηδόνα φίλτατον ἀνδρῶν μοῖρ' ὑπὸ Πατρόκλοιο Μενοιτιάδαο δαμῆναι. Κεκράτηται τὸ θέλημα τοῦ Διὸς καὶ ὁ Ζεὺς ὑμῖν διὰ Σαρπηδόνα οἰμῴζει νενικημένος. Εἴδωλα γοῦν εἰκότως αὐτοὺς καὶ δαίμονας ὑμεῖς αὐτοὶ κεκλήκατε, ἐπεὶ καὶ τὴν Ἀθηνᾶν αὐτὴν καὶ τοὺς ἄλλους θεοὺς κακίᾳ τιμήσας Ὅμηρος δαίμονας προσηγόρευσεν· ἡ δ' Οὐλυμπόνδε βεβήκει δώματ' ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους.","english":"For even if they did not believe you when you spoke, let them become disciples of a dead man. This is an oracle of Hippon; let us understand it. Those whom you worship, having once been men, then indeed died; myth and time have honored them. For it is somehow natural that present things are despised by habit, while past things, separated from immediate refutation by the obscurity of time, are honored by fiction, and that some things are disbelieved, while others are even admired. So, for example, the ancient dead, dignified by the long duration of error, are considered gods by later generations. Your own mysteries, your festivals, bonds and wounds and weeping gods, are proof of these things for you: \"Alas for me, when fate decreed that my dearest Sarpedon be subdued by Patroclus, son of Menoetius.\" The will of Zeus is constrained, and your Zeus laments, conquered, over Sarpedon. You yourselves have fittingly called them idols and daemons, since Homer, honoring Athena herself and the other gods with baseness, addressed them as daemons: \"And she went to Olympus, to the house of aegis-bearing Zeus, among the other daemons.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Χρησμὸς οὗτός ἐστιν Ἵππωνος","severity":"info","text":"Hippon was a 5th-century BCE Greek philosopher, often associated with atheism or naturalism. Clement cites his 'oracle' to mock pagan veneration of dead humans as gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὤ μοι ἐγώ, ὅτε μοι Σαρπηδόνα φίλτατον ἀνδρῶν μοῖρ' ὑπὸ Πατρόκλοιο Μενοιτιάδαο δαμῆναι","severity":"info","text":"This is a quotation from Homer, Iliad 16.433-434, where Zeus laments the death of his son Sarpedon. Clement uses it to show the weakness of pagan gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δαίμονας","severity":"info","text":"Clement notes that Homer calls the gods 'daemons' (δαίμονας), a term often used for lesser spirits. This supports Clement's argument that pagan deities are not truly divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general critique of pagan deification of dead humans to a specific example (Sarpedon) and then to a linguistic argument (Homer's use of 'daemons').","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's use of Homeric quotations to undermine pagan religion was a common strategy among early Christian apologists, aiming to show contradictions within Greek tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Hippon' is uncertain; it may refer to Hippon of Rhegium or another figure. The reading assumes the philosopher known for atheistic views."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"Πῶς οὖν ἔτι θεοὶ τὰ εἴδωλα καὶ οἱ δαίμονες, βδελυρὰ ὄντως καὶ πνεύματα ἀκάθαρτα, πρὸς πάντων ὁμολογούμενα γήινα καὶ δεισαλέα, κάτω βρίθοντα, \"περὶ τοὺς τάφους καὶ τὰ μνημεῖα καλινδούμενα\", περὶ ἃ δὴ καὶ ὑποφαίνονται ἀμυ δρῶς \"σκιοειδῆ φαντάσματα\"; Ταῦθ' ὑμῶν οἱ θεοὶ τὰ εἴδωλα, αἱ σκιαὶ καὶ πρὸς τούτοις \"χωλαὶ\" ἐκεῖναι καὶ \"ῥυσαί, παραβλῶπες ὀφθαλμῶν\", αἱ Λιταὶ αἱ Θερσίτου μᾶλλον ἢ Διὸς θυγατέρες, ὥστε μοι δοκεῖν χαριέντως φάναι τὸν Βίωνα, πῶς ἂν ἐνδίκως οἱ ἄνθρωποι παρὰ τοῦ Διὸς αἰτήσονται τὴν εὐτεκνίαν, ἣν οὐδ' αὑτῷ παρασχεῖν ἴσχυσεν; Οἴμοι τῆς ἀθεότητος· τὴν ἀκήρατον οὐσίαν, τὸ ὅσον ἐφ' ὑμῖν, κατορύττετε καὶ τὸ ἄχραντον ἐκεῖνο καὶ τὸ ἅγιον τοῖς τάφοις ἐπικεχώκατε, τῆς ἀληθῶς ὄντως οὐσίας συλήσαντες τὸ θεῖον. Τί δὴ οὖν τὰ τοῦ θεοῦ τοῖς οὐ θεοῖς προσενείματε γέρα; Τί δὲ κατα λιπόντες τὸν οὐρανὸν τὴν γῆν τετιμήκατε; Τί δ' ἄλλο χρυσὸς ἢ ἄργυρος ἢ ἀδάμας ἢ σίδηρος ἢ χαλκὸς ἢ ἐλέφας ἢ λίθοι τίμιοι; Οὐχὶ γῆ τε καὶ ἐκ γῆς; οὐχὶ δὲ μιᾶς μητρὸς","english":"How then are the idols and the demons still gods, truly abominable and unclean spirits, acknowledged by all as earthly and fearful, weighing down below, \"rolling about tombs and monuments,\" around which they also dimly appear as \"shadowy phantoms\"? These are your gods, the idols, the shadows, and besides these those \"lame\" and \"wrinkled, squinting of eye\" ones, the Litai, more the daughters of Thersites than of Zeus, so that Bion seems to me to have wittily said, how could men justly ask from Zeus for good offspring, when he was not able to provide it even for himself? Alas for the godlessness! You bury the pure substance, as far as it depends on you, and you have heaped that undefiled and holy thing upon tombs, having robbed the divine of truly real substance. Why then have you assigned the honors of god to non-gods? Why, having left heaven, have you honored the earth? What else is gold or silver or adamant or iron or bronze or ivory or precious stones? Are they not earth and from earth? And are they not from one mother?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εἴδωλα","severity":"info","text":"Clement uses 'eidōla' (idols) to denote the material images of the gods, contrasting them with the true divine substance. The term carries a polemical charge, equating pagan cult objects with mere shadows.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ τοὺς τάφους καὶ τὰ μνημεῖα καλινδούμενα","severity":"info","text":"This phrase echoes a common early Christian trope (cf. Origen, Cels. 4.34) that demons haunt tombs and monuments, drawing on Jewish and Christian apocalyptic traditions about unclean spirits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λιταὶ αἱ Θερσίτου","severity":"info","text":"Clement alludes to Homer's 'Litai' (Prayers) as daughters of Zeus (Iliad 9.502-512), but here he degrades them as daughters of Thersites, the ugliest Greek warrior, to mock pagan personifications.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Βίωνα","severity":"info","text":"The philosopher Bion of Borysthenes (c. 325–255 BCE) is cited for a witticism about Zeus's inability to grant good offspring, a typical Cynic critique of anthropomorphic gods. Clement adapts this to attack pagan theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δὴ οὖν ... Τί δὲ ... Τί δ' ἄλλο","severity":"info","text":"A series of rhetorical questions builds a crescendo of accusation, moving from the nature of idols to the materiality of precious substances, reinforcing Clement's argument that pagan worship is earthbound and misguided.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν ἀκήρατον οὐσίαν ... κατορύττετε","severity":"info","text":"Clement's language of 'burying the pure substance' and 'heaping the undefiled upon tombs' anticipates later Christian critiques of relic veneration and material piety, though here directed at pagan practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περὶ ἃ δὴ καὶ ὑποφαίνονται ἀμυδρῶς' could be read as 'around which they also dimly appear' or 'concerning which they also dimly appear'; the translation takes the locative sense.","The identity of 'Bion' is not specified in the text; the reading assumes Bion of Borysthenes, a common reference in Clement's works."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"ἔκγονα, τῆς γῆς, τὰ πάντα ταῦτα ὅσα ὁρᾷς; Τί δὴ οὖν, ὦ μάταιοι καὶ κενόφρονες (πάλιν γὰρ δὴ ἐπαναλήψομαι), τὸν ὑπερουράνιον βλασφημήσαντες τόπον εἰς τοὔδαφος κατεσύρατε τὴν εὐσέβειαν, χθονίους ὑμῖν ἀναπλάττοντες θεοὺς καὶ τὰ γενητὰ ταῦτα πρὸ τοῦ ἀγενήτου μετιόντες θεοῦ βαθυτέρῳ περιπεπτώκατε ζόφῳ; Καλὸς ὁ Πάριος λίθος, ἀλλ' οὐδέπω Ποσειδῶν· καλὸς ὁ ἐλέφας, ἀλλ' οὐδέπω Ὀλύμπιος· ἐνδεὴς ἀεί ποτε ἡ ὕλη τῆς τέχνης, ὁ θεὸς δὲ ἀνενδεής. Προῆλθεν ἡ τέχνη, περιβέβληται τὸ σχῆμα ἡ ὕλη, καὶ τὸ πλούσιον τῆς οὐσίας πρὸς μὲν τὸ κέρδος ἀγώγιμον, μόνῳ δὲ τῷ σχήματι γίνεται σεβάσμιον. Χρυσός ἐστι τὸ ἄγαλμά σου, ξύλον ἐστίν, λίθος ἐστίν, γῆ ἐστιν, ἐὰν ἄνωθεν νοήσῃς, μορφὴν παρὰ τοῦ τεχνίτου προσλαβοῦσα. Γῆν δὲ ἐγὼ πατεῖν, οὐ προσκυνεῖν μεμελέτηκα· οὐ γάρ μοι θέμις ἐμπιστεῦσαί ποτε τοῖς ἀψύχοις τὰς τῆς ψυχῆς ἐλπίδας. Ἰτέον οὖν ὡς ἔνι μάλιστα ἐγγυτάτω τῶν ἀγαλμάτων, ὡς οἰκεία ἡ πλάνη κἀκ τῆς προσόψεως ἐλέγχηται· ἐναπομέμακται γὰρ πάνυ δὴ σαφῶς τὰ εἴδη τῶν ἀγαλμάτων τὴν διάθεσιν τῶν δαιμόνων. Εἰ γοῦν τις τὰς γραφὰς καὶ τὰ ἀγάλματα περινοστῶν θεῷτο, γνωριεῖ ὑμῶν παραυτίκα τοὺς θεοὺς ἐκ τῶν ἐπονειδίστων σχημάτων, τὸν Διόνυσον ἀπὸ τῆς στολῆς, τὸν Ἥφαιστον ἀπὸ τῆς τέχνης, τὴν Δηὼ ἀπὸ τῆς συμφορᾶς, ἀπὸ τοῦ κρηδέμνου τὴν Ἰνώ, ἀπὸ τῆς τριαίνης τὸν Ποσειδῶ, ἀπὸ τοῦ κύκνου τὸν Δία· τὸν δὲ Ἡρακλέα δείκνυσιν ἡ πυρά, κἂν γυμνὴν ἴδῃ τις ἀνάγραπτον γυναῖκα, τὴν \"χρυσῆν\" Ἀφροδίτην νοεῖ. Οὕτως ὁ Κύπριος ὁ Πυγμαλίων ἐκεῖνος ἐλεφαντίνου ἠράσθη ἀγάλματος· τὸ ἄγαλμα Ἀφροδίτης ἦν καὶ γυμνὴ ἦν·","english":"offspring of the earth, all these things that you see? What then, O vain and empty-minded ones (for I will take it up again), have you blasphemed the supercelestial place and dragged piety down to the ground, fashioning for yourselves earthly gods and pursuing these generated things before the ungenerated God, and fallen into a deeper darkness? The Parian stone is beautiful, but it is not yet Poseidon; the ivory is beautiful, but it is not yet Olympian; matter is always in need of art, but God is without need. Art has come forth, matter has been clothed with form, and the richness of substance, while it is marketable for profit, becomes venerable only through the form. Your statue is gold, it is wood, it is stone, it is earth, if you consider it from above, having received form from the craftsman. But I have learned to tread on earth, not to worship it; for it is not lawful for me ever to entrust the hopes of the soul to lifeless things. One must therefore go as close as possible to the statues, so that the error, being familiar, may be refuted even by the sight; for the forms of the statues have very clearly imprinted the disposition of the demons. If, then, someone going around and examining the paintings and statues, he will immediately recognize your gods from their shameful forms: Dionysus from his attire, Hephaestus from his craft, Deo from her misfortune, Ino from her headdress, Poseidon from his trident, Zeus from the swan; the pyre reveals Heracles, and if one sees a naked woman depicted, he thinks of the \"golden\" Aphrodite. Thus that Cyprian Pygmalion fell in love with an ivory statue; the statue was of Aphrodite and was naked.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν ὑπερουράνιον βλασφημήσαντες τόπον","severity":"info","text":"Clement contrasts the 'supercelestial place' with earthly gods, a Platonic trope (cf. Phaedrus 247c) used to argue that true piety transcends material worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγενήτου","severity":"info","text":"ἀγενήτου ('ungenerated') is a key theological term distinguishing the eternal, uncreated God from generated, material gods—central to Clement's polemic against pagan polytheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Πυγμαλίων","severity":"info","text":"The Pygmalion myth (Ovid, Met. 10.243–297) is adapted by Clement to illustrate the absurdity of worshipping crafted images; the Cyprian setting aligns with Aphrodite's cult on Cyprus.","cites":[],"named_sources":["Ovid 8 CE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰτέον οὖν ὡς ἔνι μάλιστα ἐγγυτάτω τῶν ἀγαλμάτων","severity":"info","text":"This sentence shifts from critique to a rhetorical invitation to examine statues closely, structuring the argument as a visual refutation of pagan error.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸν Διόνυσον ἀπὸ τῆς στολῆς","severity":"info","text":"Clement's list of gods identified by attributes (e.g., Dionysus by attire) parallels similar catalogues in early Christian apologetics, e.g., Athenagoras, Leg. 28–30.","cites":[],"named_sources":["Athenagoras 177 CE"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Πάριος λίθος","severity":"info","text":"Parian marble was prized in antiquity for sculpture; Clement's dismissal of it as 'not yet Poseidon' reflects a common Christian trope that matter requires art to become an idol.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ γενητὰ ταῦτα πρὸ τοῦ ἀγενήτου μετιόντες' could be read as 'pursuing these generated things before the ungenerated' or 'preferring them to the ungenerated'; the translation takes the former.","The identity of 'Δηὼ' (Deo) is ambiguous: it may refer to Demeter or a related figure; Clement likely uses it as a cult title."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"νικᾶται ὁ Κύπριος τῷ σχήματι καὶ συνέρχεται τῷ ἀγάλματι, καὶ τοῦτο Φιλοστέφανος ἱστορεῖ· Ἀφροδίτη δὲ ἄλλη ἐν Κνίδῳ λίθος ἦν καὶ καλὴ ἦν, ἕτερος ἠράσθη ταύτης καὶ μίγνυται τῇ λίθῳ· Ποσίδιππος ἱστορεῖ, ὁ μὲν πρότερος ἐν τῷ περὶ Κύπρου, ὁ δὲ ἕτερος ἐν τῷ περὶ Κνίδου. Τοσοῦτον ἴσχυσεν ἀπατῆσαι τέχνη προαγωγὸς ἀνθρώποις ἐρωτικοῖς εἰς βάραθρον γενο μένη. Δραστήριος μὲν ἡ δημιουργική, ἀλλ' οὐχ οἵα τε ἀπατῆσαι λογικὸν οὐδὲ μὴν τοὺς κατὰ λόγον βεβιωκότας· ζωγραφίας μὲν γὰρ, δι' ὁμοιότητα σκιαγραφίας περιστερᾶς, προσέπτησαν πελειάδες καὶ ἵπποις καλῶς γεγραμμέναις προσεχρεμέτισαν ἵπποι. Ἐρασθῆναι κόρην εἰκόνος λέγουσιν καὶ νέον καλὸν Κνιδίου ἀγάλματος, ἀλλ' ἦσαν τῶν θεατῶν αἱ ὄψεις ἠπατημέναι ὑπὸ τῆς τέχνης. Οὐδὲ γὰρ ἂν θεᾷ τις συνεπλάκη, οὐδ' ἂν νεκρᾷ τις συνετάφη, οὐδ' ἂν ἠράσθη δαίμονος καὶ λίθου ἄνθρωπος σωφρονῶν. Ὑμᾶς δὲ ἄλλῃ γοητείᾳ ἀπατᾷ ἡ τέχνη, εἰ καὶ μὴ ἐπὶ τὸ ἐρᾶν προσάγουσα, ἀλλ' ἐπὶ τὸ τιμᾶν καὶ προσκυνεῖν τά τε ἀγάλματα καὶ τὰς γραφάς. Ὁμοία γε ἡ γραφή· ἐπαινείσθω μὲν ἡ τέχνη, μὴ ἀπατάτω δὲ τὸν ἄνθρωπον ὡς ἀλήθεια. Ἕστηκεν ὁ ἵππος ἡσυχῇ, ἡ πελειὰς ἀτρεμής, ἀργὸν τὸ πτερόν, ἡ δὲ βοῦς ἡ Δαιδάλου ἡ ἐκ τοῦ ξύλου πεποιημένη ταῦρον εἷλεν ἄγριον καὶ κατηνάγκασεν τὸ θηρίον ἡ τέχνη πλανήσασα ἐρώσης ἐπιβῆναι γυναικός.","english":"The Cyprian is conquered by the form and unites with the statue, and this Philostephanus records. Another Aphrodite in Cnidus was a stone and was beautiful; another man fell in love with her and mingles with the stone. Posidippus records it, the former in his work On Cyprus, the latter in his work On Cnidus. So great was the power of art to deceive, becoming a pander for erotic men into an abyss. The creative art is effective, but not such as to deceive a rational being, nor indeed those who have lived according to reason. For in painting, because of the likeness of a shadow-painting of a dove, doves flew to it, and horses neighed at well-painted mares. They say a maiden fell in love with an image and a young man with a beautiful statue of Cnidus, but the eyes of the spectators were deceived by art. For no one would have intercourse with a goddess, nor be buried with a corpse, nor fall in love with a demon and a stone, if he were a sensible man. But you are deceived by another sorcery of art, even if it does not lead to love, yet it leads to honoring and worshipping both statues and paintings. Similar is the painting: let art be praised, but let it not deceive man as truth. The horse stands still, the dove is motionless, the wing is idle; but the cow of Daedalus, made from wood, drew a wild bull and compelled the beast, art having deceived it to mount a woman in heat.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Φιλοστέφανος","severity":"info","text":"Philostephanus of Cyrene (3rd cent. BCE) was a Hellenistic historian and paradoxographer, pupil of Callimachus. His work On Cyprus (Περὶ Κύπρου) is lost; Clement cites it for the story of a Cypriot man enamored of a statue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ποσίδιππος","severity":"info","text":"Posidippus of Pella (or of Cassandreia, 3rd cent. BCE) was a comic poet and epigrammatist. His work On Cnidus (Περὶ Κνίδου) is lost; Clement cites it for the story of a man who fell in love with the Cnidian Aphrodite statue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Δαιδάλου","severity":"info","text":"Daedalus, the mythical craftsman, was said to have made a wooden cow that deceived a bull into mating with it. Clement uses this as an example of art's deceptive power, paralleling the earlier statue stories.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοσοῦτον ἴσχυσεν ἀπατῆσαι τέχνη","severity":"info","text":"This sentence marks a transition from specific anecdotes to a general moral condemnation of art as a deceptive force that leads men into an abyss (βάραθρον).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἐρασθῆναι κόρην εἰκόνος","severity":"info","text":"The story of a maiden falling in love with a painting is a topos in ancient paradoxography, also found in Pliny the Elder (Natural History 35.36) and later in the tale of Pygmalion (Ovid, Metamorphoses 10).","cites":[],"named_sources":["Pliny the Elder 1st cent. CE","Ovid 1st cent. CE"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ δὲ βοῦς ἡ Δαιδάλου ἡ ἐκ τοῦ ξύλου πεποιημένη","severity":"caution","text":"The Greek text is ambiguous: it may mean the cow was made of wood, or that it was a wooden statue of a cow. The English draft interprets it as a wooden cow, which is consistent with the Daedalus myth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ δὲ βοῦς ἡ Δαιδάλου' could be read as 'the cow of Daedalus' (a specific artifact) or 'the cow made by Daedalus' (a generic wooden cow). The English draft takes the latter, which is standard."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Τοσοῦτον οἶστρον αἱ τέχναι κακοτεχνοῦσαι τοῖς ἀνοή τοις ἐνεποίησαν. Ἀλλὰ τοὺς μὲν πιθήκους οἱ τούτων τροφεῖς καὶ μελεδωνοὶ τεθαυμάκασιν, ὅτι τῶν κηρίνων ἢ πηλίνων ὁμοιωμάτων καὶ κοροκοσμίων ἀπατᾷ τούτους οὐδέν· ὑμεῖς δὲ ἄρα καὶ πιθήκων χείρους γενήσεσθε λιθίνοις καὶ ξυλίνοις καὶ χρυσέοις καὶ ἐλεφαντίνοις ἀγαλματίοις καὶ γραφαῖς προσανέχοντες. Τοσούτων ὑμῖν οἱ δημιουργοὶ ἀθυρμάτων ὀλεθρίων οἱ λιθοξόοι καὶ οἱ ἀνδριαντοποιοὶ γραφεῖς τε αὖ καὶ τέκτονες καὶ ποιηταί, πολύν τινα καὶ τοιοῦτον ὄχλον παρεισάγοντες, κατ' ἀγροὺς μὲν Σατύρους καὶ Πᾶνας, ἀνὰ δὲ τὰς ὕλας Νύμφας τὰς ὀρειάδας καὶ τὰς ἁμαδρυάδας, ναὶ μὴν ἀλλὰ καὶ περὶ τὰ ὕδατα καὶ περὶ τοὺς ποταμοὺς καὶ τὰς πηγὰς τὰς Ναΐδας καὶ περὶ τὴν θάλατταν τὰς Νηρεΐδας. Μάγοι δὲ ἤδη ἀσεβείας τῆς σφῶν αὐτῶν ὑπηρέτας δαίμονας\n\nαὐχοῦσιν, οἰκέτας αὐτοὺς ἑαυτοῖς καταγράψαντες, τοὺς κατηναγκασμένους δούλους ταῖς ἐπαοιδαῖς πεποιηκότες. Γάμοι τε οὖν ἔτι καὶ παιδοποιίαι καὶ λοχεῖαι θεῶν μνημονευόμεναι καὶ μοιχεῖαι ᾀδόμεναι καὶ εὐωχίαι κωμῳδούμεναι καὶ γέλωτες παρὰ πότον εἰσαγόμενοι προτρέπουσι δή με ἀνακραγεῖν, κἂν σιωπῆσαι θέλω· οἴμοι τῆς ἀθεότητος. Σκηνὴν πεποιήκατε τὸν οὐρανὸν καὶ τὸ θεῖον ὑμῖν δρᾶμα γεγένηται καὶ τὸ ἅγιον προσωπείοις δαιμονίων κεκωμῳδήκατε, τὴν ἀληθῆ θεοσέβειαν δεισιδαι μονίᾳ σατυρίσαντες. Αὐτὰρ ὃ φορμίζων ἀνεβάλλετο καλὸν ἀείδειν ᾆσον ἡμῖν, Ὅμηρε, τὴν φωνὴν τὴν καλήν, ἀμφ' Ἄρεως φιλότητος ἐυστεφάνου τ' Ἀφροδίτης ὡς τὰ πρῶτα μίγησαν ἐν Ἡφαίστοιο δόμοισι λάθρῃ· πολλὰ δ' ἔδωκε, λέχος δ' ᾔσχυνε καὶ εὐνὴν Ἡφαίστοιο ἄνακτος.","english":"Such frenzy the arts, by their evil contrivance, have instilled in the foolish. But the apes their keepers and attendants have admired, because nothing deceives them—neither wax nor clay images nor trinkets. Yet you, for your part, will prove worse than apes, clinging to stone, wooden, gold, and ivory statuettes and paintings. So many are the craftsmen of these deadly playthings—stonecutters, sculptors, painters, carpenters, and poets—who introduce a great and motley throng: in the fields, Satyrs and Pans; in the woods, the mountain Nymphs and Hamadryads; and indeed, around the waters, rivers, and springs, the Naiads; and about the sea, the Nereids. And the Magi already boast of their own impiety, having enrolled demons as their servants, making them constrained slaves by their incantations. And so marriages, childbearings, and births of gods are remembered, adulteries are sung, feasts are comically portrayed, and laughter is introduced over drink—all this prompts me to cry out, even if I wish to be silent: Alas for such godlessness! You have made the heaven a stage, the divine has become a drama for you, and you have made the holy a comedy with the masks of demons, satirizing true piety as superstition. \"And then the bard, striking up, began to sing a beautiful song for us,\" Homer, that beautiful voice, about the love of Ares and fair-crowned Aphrodite, how they first mingled in secret in the house of Hephaestus; he gave many gifts, defiled the bed and the couch of lord Hephaestus.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἶστρον","severity":"info","text":"οἶστρον (oistron) literally means 'gadfly' or 'sting', but here it is used metaphorically for 'frenzy' or 'mad passion', a common trope in Greek moral discourse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μάγοι","severity":"info","text":"The Magi (Μάγοι) were Persian priestly caste, often associated in Greek and early Christian literature with sorcery and demonic practices; Clement uses them to exemplify impiety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτὰρ ὃ φορμίζων ἀνεβάλλετο καλὸν ἀείδειν","severity":"info","text":"Clement quotes Homer, Odyssey 8.266–268, describing the song of Demodocus about the love of Ares and Aphrodite, to illustrate the immorality of pagan myths.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοσοῦτον ... Τοσούτων","severity":"info","text":"The passage uses anaphora (Τοσοῦτον ... Τοσούτων) to contrast the frenzy caused by arts with the multitude of craftsmen producing idols, reinforcing Clement's rhetorical attack.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σκηνὴν πεποιήκατε τὸν οὐρανὸν","severity":"info","text":"Clement's metaphor of heaven as a stage and the divine as a drama anticipates later Christian critiques of pagan religion as mere theatrical spectacle, a theme in patristic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατηναγκασμένους","severity":"caution","text":"The reading κατηναγκασμένους (constrained) is a variant; some manuscripts may have κατηνάγκασμένους, but the sense of 'forced' or 'compelled' is consistent.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὐτὰρ ὃ φορμίζων' is a direct quotation from Homer; the exact textual form may vary in different editions of the Odyssey.","The term 'κοροκοσμίων' (trinkets) is rare and its precise meaning is debated; it may refer to small decorative objects or dolls."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Κατάπαυσον, Ὅμηρε, τὴν ᾠδήν· οὐκ ἔστι καλή, μοιχείαν διδάσκει· πορνεύειν δὲ ἡμεῖς καὶ τὰ ὦτα παρῃτήμεθα· ἡμεῖς γάρ, ἡμεῖς ἐσμεν οἱ τὴν εἰκόνα τοῦ θεοῦ περιφέροντες ἐν τῷ ζῶντι καὶ κινουμένῳ τούτῳ ἀγάλματι, τῷ ἀνθρώπῳ, σύνοικον εἰκόνα, σύμβουλον, συνόμιλον, συνέστιον, συμπαθῆ, ὑπερπαθῆ· ἀνάθημα γεγόναμεν τῷ θεῷ ὑπὲρ Χριστοῦ· \"ἡμεῖς τὸ γένος τὸ ἐκλεκτόν, τὸ βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς περιούσιος, οἱ ποτὲ οὐ λαός, νῦν δὲ λαὸς τοῦ θεοῦ\"· οἱ κατὰ τὸν Ἰωάννην οὐκ ὄντες \"ἐκ τῶν κάτω\", παρὰ δὲ τοῦ ἄνωθεν ἐλθόντος τὸ πᾶν μεμαθηκότες, οἱ τὴν οἰκονομίαν τοῦ θεοῦ κατανενοηκότες, οἱ \"ἐν καινότητι ζωῆς περιπατεῖν\" μεμελετηκότες. Ἀλλ' οὐ ταῦτα φρονοῦσιν οἱ πολλοί· ἀπορρίψαντες δὲ τὴν αἰδῶ καὶ τὸν φόβον οἴκοι τοὺς τῶν δαιμόνων ἐγγρά φονται πασχητιασμούς. Πινακίοις γοῦν τισὶ καταγράφοις μετεωρότερον ἀνακειμένοις προσεσχηκότες ἀσελγείᾳ τοὺς θαλάμους κεκοσμήκασι, τὴν ἀκολασίαν εὐσέβειαν νομί ζοντες· κἀπὶ τοῦ σκίμποδος κατακείμενοι παρ' αὐτὰς ἔτι τὰς περιπλοκὰς ἀφορῶσιν εἰς τὴν Ἀφροδίτην ἐκείνην τὴν γυμνήν, τὴν ἐπὶ τῇ συμπλοκῇ δεδεμένην, καὶ τῇ Λήδᾳ περιποτώμενον τὸν ὄρνιν τὸν ἐρωτικὸν τῆς θηλύτητος, ἀποδεχόμενοι τὴν γραφήν, ἀποτυποῦσι ταῖς σφενδόναις, σφραγῖδι χρώμενοι καταλλήλῳ τῇ Διὸς ἀκολασίᾳ. Ταῦτα ὑμῶν τῆς ἡδυπαθείας τὰ ἀρχέτυπα, αὗται τῆς ὕβρεως αἱ θεολογίαι, αὗται τῶν συμπορνευόντων ὑμῖν θεῶν αἱ διδασκαλίαι· \"ὃ γὰρ βούλεται, τοῦθ' ἕκαστος καὶ οἴεται\" κατὰ τὸν Ἀθηναῖον ῥήτορα.","english":"Cease, Homer, your song; it is not beautiful, for it teaches adultery. We have renounced even the hearing of fornication. For we, we are the ones who bear the image of God in this living and moving statue, the human being—a companion image, a counselor, a fellow converser, a table companion, a sympathizer, a supersufferer. We have become an offering to God on behalf of Christ. \"We are the chosen race, the royal priesthood, the holy nation, the peculiar people, who once were no people, but now are the people of God.\" We who, according to John, are not \"from those below,\" but have learned everything from the one who came from above, we who have understood the economy of God, we who have practiced \"walking in newness of life.\" But the many do not think these things; casting off shame and fear, they inscribe at home the lecheries of the demons. For they have decorated their chambers with lewdness, having attended to certain painted tablets hung rather high, considering licentiousness piety; and lying on their couches, even in the midst of their embraces, they gaze at that naked Aphrodite bound in the embrace, and at the bird of lust for femininity fluttering around Leda, approving the painting, they imprint it on their signet rings, using a seal befitting the licentiousness of Zeus. These are the archetypes of your voluptuousness, these are the theologies of your insolence, these are the teachings of the gods who fornicate with you. \"For what each one wishes, that he also believes,\" according to the Athenian orator.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡμεῖς τὸ γένος τὸ ἐκλεκτόν, τὸ βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς περιούσιος, οἱ ποτὲ οὐ λαός, νῦν δὲ λαὸς τοῦ θεοῦ","severity":"info","text":"Clement adapts 1 Peter 2:9 and Exodus 19:6, blending the 'chosen race' and 'royal priesthood' to define Christian identity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν καινότητι ζωῆς περιπατεῖν","severity":"info","text":"Echoes Romans 6:4, 'walk in newness of life,' a Pauline phrase for Christian moral renewal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν Ἀθηναῖον ῥήτορα","severity":"info","text":"Clement cites the Athenian orator Demosthenes (Olynthiac 3.19), adapting a maxim on wishful thinking to critique pagan self-deception.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σύνοικον εἰκόνα","severity":"info","text":"The phrase 'companion image' emphasizes the human as a living icon of God, a key concept in Clement's anthropology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κατάπαυσον, Ὅμηρε, τὴν ᾠδήν","severity":"info","text":"The passage opens with an apostrophe to Homer, a rhetorical device that frames the critique of pagan poetry as a direct address.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπορρίψαντες δὲ τὴν αἰδῶ καὶ τὸν φόβον","severity":"info","text":"Clement's condemnation of domestic pagan imagery reflects early Christian polemic against idolatry, later influential in iconoclastic debates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ κατὰ τὸν Ἰωάννην οὐκ ὄντες ἐκ τῶν κάτω' may refer to John 1:1-3 or a Johannine tradition; the exact source is unclear.","The identity of 'τὸν Ἀθηναῖον ῥήτορα' is traditionally Demosthenes, but the citation is not verbatim."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"Οἷαι δὲ αὖ καὶ ἄλλαι ὑμῶν εἰκόνες, πανίσκοι τινὲς καὶ γυμναὶ κόραι καὶ σάτυροι μεθύοντες καὶ μορίων ἐντάσεις, ταῖς γραφαῖς ἀπογυμνούμεναι, ἀπὸ τῆς ἀκρασίας ἐλεγχόμεναι. Ἤδη δὲ ἀναφανδὸν τῆς ἀκολασίας ὅλης τὰ σχήματα ἀνάγραπτα πανδημεὶ θεώμενοι οὐκ αἰσχύνεσθε, φυλάττετε δὲ ἔτι μᾶλλον ἀνακείμενα, ὥσπερ ἀμέλει τῶν θεῶν ὑμῶν τὰς εἰκόνας, στήλας ἀναισχυν τίας καθιερώσαντες οἴκοι, ἐπ' ἴσης ἐγγραφόμενοι τὰ Φιλαινίδος σχήματα ὡς τὰ Ἡρακλέους ἀθλήματα. Τούτων οὐ μόνον τῆς χρήσεως, πρὸς δὲ καὶ τῆς ὄψεως καὶ τῆς ἀκοῆς αὐτῆς ἀμνηστίαν καταγγέλλομεν. Ἡταίρηκεν ὑμῖν τὰ ὦτα, πεπορνεύκασιν οἱ ὀφθαλμοὶ καὶ τὸ καινότερον πρὸ τῆς συμπλοκῆς αἱ ὄψεις ὑμῖν μεμοιχεύκασιν. Ὦ βιασάμενοι τὸν ἄνθρωπον καὶ τὸ ἔνθεον τοῦ πλάσματος ἐλέγχει ἀπαράξαντες, πάντα ἀπιστεῖτε, ἵνα ἐκπαθαίνησθε· καὶ πιστεύετε μὲν τοῖς εἰδώλοις ζηλοῦντες αὐτῶν τὴν ἀκρασίαν, ἀπιστεῖτε δὲ τῷ θεῷ σωφροσύνην μὴ φέροντες· καὶ τὰ μὲν κρείττω μεμισήκατε, τὰ δὲ ἥττω τετιμήκατε, ἀρετῆς μὲν θεαταί, κακίας δὲ ἀγωνισταὶ γεγενημένοι. \"Ὄλβιοι\" μόνοι τοίνυν, ὡς ἔπος εἰπεῖν, ὁμοθυμαδὸν ἐκεῖνοι πάντες κατὰ τὴν Σίβυλλαν οἳ ναοὺς πάντας ἀπαρνήσονται ἰδόντες καὶ βωμούς, εἰκαῖα λίθων ἱδρύματα κωφῶν, καὶ λίθινα ξόανα καὶ ἀγάλματα χειροποίητα, αἵματι ἐμψύχῳ μεμιασμένα καὶ θυσίαισι τετραπόδων, διπόδων, πτηνῶν θηρῶν τε φόνοισιν. Καὶ γὰρ δὴ καὶ ἀπηγόρευται ἡμῖν ἀναφανδὸν ἀπατηλὸν ἐργάζεσθαι τέχνην. \"Οὐ γὰρ","english":"What other images you have—little figures and naked girls and drunken satyrs and erections, stripped bare in your paintings, convicted by your own intemperance. And now, when the postures of all licentiousness are openly depicted and you gaze upon them in public, are you not ashamed? Yet you preserve them even more, as if they were images of your gods, consecrating pillars of shamelessness in your homes, inscribing the postures of Philaenis on equal footing with the labors of Heracles. We proclaim a forgetting not only of the use of these things, but also of the very sight and hearing of them. Your ears have been prostituted, your eyes have fornicated, and—what is newer—your gazes have committed adultery before the embrace. O you who have violated the human being and torn away the divine from the creature, you disbelieve everything in order to be purged of passion; and you believe in the idols, emulating their intemperance, but you disbelieve in God, not bearing self-control; and you have hated the better things and honored the worse, having become spectators of virtue but contestants of vice. \"Blessed,\" then, as the saying goes, are all those alone, according to the Sibyl, who will renounce all temples when they see them, and altars, vain structures of silent stones, and stone statues and hand-made images, defiled with the blood of living creatures and with sacrifices of quadrupeds, bipeds, birds, and the slaughter of wild beasts. For indeed it is forbidden to us to practice deceptive art openly. \"For not","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Φιλαινίδος","severity":"info","text":"Philaenis was a Greek courtesan and reputed author of a manual of erotic positions, a work notorious in antiquity for its explicit content.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπιστεῖτε δὲ τῷ θεῷ","severity":"info","text":"The contrast between belief in idols and disbelief in God echoes the polemic of early Christian apologists, but no specific scriptural verse is directly quoted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σίβυλλαν","severity":"info","text":"The Sibyl refers to the Sibylline Oracles, a collection of Jewish and Christian prophetic writings in Greek hexameter, often cited by early Christian authors as pagan testimony.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμνηστίαν","severity":"info","text":"ἀμνηστίαν here means 'forgetting' or 'oblivion', not 'amnesty' in the political sense; Clement calls for a complete renunciation of sight and hearing of licentious images.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὦ βιασάμενοι","severity":"info","text":"The exclamation 'O you who have violated' marks a rhetorical apostrophe, a shift from description to direct address, intensifying the reproach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκπαθαίνησθε","severity":"caution","text":"The verb ἐκπαθαίνησθε is rare and possibly corrupt; it may mean 'to be purged of passion' or 'to be driven out of your senses'; the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb ἐκπαθαίνησθε is hapax or nearly so; its exact meaning is uncertain, and the translation 'purged of passion' is conjectural."],"confidence":"medium","notes":[]},{"i":59,"ref":"p59","source":"ποιήσεις,\" φησὶν ὁ προφήτης, \"παντὸς ὁμοίωμα, ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω.\" Ἦ πού γ' ἂν ἔτι τὴν Πραξιτέλους Δήμητρα καὶ Κόρην καὶ τὸν Ἴακχον τὸν μυστικὸν θεοὺς ὑπολάβοιμεν ἢ τὰς Λυσίππου τέχνας ἢ τὰς χεῖρας τὰς Ἀπελλικάς, αἳ δὴ τῆς θεοδοξίας τὸ σχῆμα τῇ ὕλῃ περιτεθείκασιν; Ἀλλ' ὑμεῖς μὲν ὅπως ποτὲ ὁ ἀνδριὰς ὅτι μάλιστα ὡραιότατος τεκταίνηται, προσκαρτερεῖτε, ὅπως δὲ αὐτοὶ μὴ ὅμοιοι δι' ἀναισθησίαν τοῖς ἀνδριᾶσιν ἀποτελεσθῆτε, οὐ φροντίζετε· πάνυ γοῦν ἐμφανῶς καὶ συντόμως ὁ προφητικὸς ἐλέγχει τὴν συνήθειαν λόγος ὅτι \"πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμονίων εἰσὶν εἴδωλα· ὁ δὲ θεὸς τοὺς οὐρανοὺς ἐποίησεν\" καὶ τὰ ἐν τῷ οὐρανῷ. Πλανώμενοι γοῦν τινες ἐντεῦθεν οὐκ οἶδ' ὅπως θείαν μὲν τέχνην, πλὴν ἀλλ' οὐ θεὸν προσκυνοῦσιν ἥλιόν τε καὶ σελήνην καὶ τὸν ἄλλον τῶν ἀστέρων χορόν, παραλόγως τούτους θεοὺς ὑπολαμβάνοντες, τὰ ὄργανα τοῦ χρόνου. \"Τῷ γὰρ λόγῳ αὐτοῦ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν.\" Ἀλλ' ἡ μὲν ἀνθρωπεία τέχνη οἰκίας τε καὶ ναῦς καὶ πόλεις καὶ γραφὰς δημιουργεῖ, θεὸς δὲ πῶς ἂν εἴποιμι ὅσα ποιεῖ; Ὅλον ἴδε τὸν κόσμον, ἐκείνου ἔργον ἐστίν· καὶ οὐρανὸς καὶ ἥλιος καὶ ἄγγελοι καὶ ἄνθρωποι \"ἔργα τῶν δακτύλων αὐτοῦ.\" Ὅση γε ἡ δύναμις τοῦ θεοῦ. Μόνον αὐτοῦ τὸ βούλημα κοσμοποιία· μόνος γὰρ ὁ θεὸς ἐποίησεν, ἐπεὶ καὶ μόνος ὄντως ἐστὶ θεός· ψιλῷ τῷ βούλεσθαι δημιουργεῖ καὶ τῷ μόνον ἐθελῆσαι αὐτὸν ἕπεται τὸ γεγενῆσθαι.","english":"You will make,\" says the prophet, \"a likeness of everything, both of what is in the heaven above and of what is on the earth below.\" How then could we still suppose that the Demeter of Praxiteles, and Kore, and the mystic Iacchus are gods, or the works of Lysippus' art, or the hands of Apelles, which have placed the form of god-belief upon matter? But you, on the one hand, persist in how the statue may be crafted as beautiful as possible, while on the other hand you take no thought for how you yourselves may not, through insensibility, be made like the statues. At any rate, the prophetic word very clearly and concisely refutes the custom: \"All the gods of the nations are idols of demons; but God made the heavens\" and what is in the heaven. Some, then, are deceived from this, I know not how, and worship divine art, but not God, and also the sun and moon and the rest of the chorus of stars, irrationally supposing these to be gods, the instruments of time. \"For by his word they were fixed, and by the breath of his mouth all their power.\" But human art produces houses and ships and cities and paintings, while God—how could I say all that he makes? Behold the whole cosmos: it is his work; and heaven and sun and angels and men are \"works of his fingers.\" So great is the power of God. His mere will is world-making; for God alone made it, since he alone truly is God; he creates by merely willing, and by his sole desire the thing comes into being.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσεις ... παντὸς ὁμοίωμα, ὅσα ἐν τῷ οὐρανῷ ἄνω καὶ ὅσα ἐν τῇ γῇ κάτω","severity":"info","text":"Clement adapts Exodus 20:4 (LXX), which forbids making likenesses of things in heaven or earth, to condemn pagan image-making.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμονίων εἰσὶν εἴδωλα· ὁ δὲ θεὸς τοὺς οὐρανοὺς ἐποίησεν","severity":"info","text":"Clement quotes a variant of Psalm 96:5 (LXX), asserting that pagan gods are demonic idols and only God created the heavens.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ γὰρ λόγῳ αὐτοῦ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν","severity":"info","text":"This echoes Psalm 33:6 (LXX), attributing the stability and power of celestial bodies to God's word and spirit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πραξιτέλους Δήμητρα καὶ Κόρην καὶ τὸν Ἴακχον","severity":"info","text":"Praxiteles was a renowned 4th-century BCE sculptor; his Demeter, Kore, and Iacchus were cult statues associated with the Eleusinian Mysteries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λυσίππου τέχνας ... Ἀπελλικάς","severity":"info","text":"Lysippus and Apelles were famous Greek artists (4th century BCE), the former a sculptor, the latter a painter; Clement uses them as exemplars of pagan art.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάνυ γοῦν ἐμφανῶς καὶ συντόμως ὁ προφητικὸς ἐλέγχει τὴν συνήθειαν λόγος","severity":"info","text":"This sentence marks a rhetorical pivot: Clement moves from citing specific artists to a general prophetic condemnation of pagan custom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἔργα τῶν δακτύλων αὐτοῦ' (works of his fingers) is not a direct biblical quotation but a paraphrase; its source is uncertain.","The identity of 'the prophet' in the opening line is not specified; it may refer to Moses or a generic prophetic voice."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"Ἐνταῦθα φιλοσόφων παρατρέπεται χορὸς πρὸς μὲν τὴν οὐρανοῦ θέαν παγκάλως γεγονέναι τὸν ἄνθρωπον ὁμολογούντων, τὰ δὲ ἐν οὐρανῷ φαινόμενα καὶ ὄψει καταλαμβανόμενα προσκυ νούντων. Εἰ γὰρ καὶ μὴ ἀνθρώπινα τὰ ἔργα τὰ ἐν οὐρανῷ, ἀλλὰ γοῦν ἀνθρώποις δεδημιούργηται. Καὶ μὴ τὸν ἥλιόν τις ὑμῶν προσκυνείτω, ἀλλὰ τὸν ἡλίου ποιητὴν ἐπιποθείτω, μηδὲ τὸν κόσμον ἐκθειαζέτω, ἀλλὰ τὸν κόσμου δημιουργὸν ἐπιζητησάτω. Μόνη ἄρα, ὡς ἔοικεν, καταφυγὴ τῷ μέλλοντι ἐπὶ τὰς σωτηρίους ἀφικνεῖσθαι θύρας ὑπολείπεται σοφία θεϊκή· ἐντεῦθεν ὥσπερ ἐξ ἱεροῦ τινος ἀσύλου οὐδενὶ οὐκέτι ἀγώγιμος τῶν δαιμόνων ὁ ἄνθρωπος γίνεται σπεύδων εἰς σωτηρίαν.\n\nἘπιδράμωμεν δέ, εἰ βούλει, καὶ τῶν φιλοσόφων τὰς δόξας, ὅσας αὐχοῦσι περὶ τῶν θεῶν, εἴ πως καὶ φιλοσοφίαν αὐτὴν κενοδοξίας ἕνεκεν ἀνειδωλοποιοῦσαν τὴν ὕλην ἐφεύρωμεν, εἰ καὶ δαιμόνια ἄττα ἐκθειάζουσαν κατὰ παραδρομὴν παραστῆσαι δυνηθῶμεν ὀνειρώττουσαν τὴν ἀλήθειαν. Στοιχεῖα μὲν οὖν ἀρχὰς ἀπέλιπον ἐξυμνήσαντες Θαλῆς ὁ Μιλήσιος τὸ ὕδωρ καὶ Ἀναξιμένης ὁ καὶ αὐτὸς Μιλήσιος τὸν ἀέρα, ᾧ Διογένης ὕστερον ὁ Ἀπολλωνιάτης κατηκολούθησεν. Παρμενίδης δὲ ὁ Ἐλεάτης θεοὺς εἰσηγήσατο πῦρ καὶ γῆν, θάτερον δὲ αὐτοῖν μόνον, τὸ πῦρ, θεὸν ὑπειλήφατον Ἵππασός τε ὁ Μεταποντῖνος καὶ ὁ Ἐφέσιος Ἡράκλειτος· Ἐμπεδοκλῆς γὰρ ὁ Ἀκραγαντῖνος εἰς πλῆθος ἐμπεσὼν πρὸς τοῖς τέτταρσι στοιχείοις τούτοις νεῖκος καὶ φιλίαν καταριθμεῖται.","english":"Here the chorus of philosophers is turned aside, who, while admirably confessing that man was made for the contemplation of the heavens, worship the things that appear in the heavens and are grasped by sight. For even if the works in the heavens are not human, they are at least created for humans. Let none of you worship the sun, but yearn for the maker of the sun; let none deify the cosmos, but seek the creator of the cosmos. Therefore, as it seems, the only refuge left for one who is about to arrive at the saving gates is divine wisdom; from there, as from some inviolable sanctuary, the man hastening toward salvation becomes no longer subject to seizure by any of the demons.\n\nLet us run through, if you wish, the opinions of the philosophers, all that they boast concerning the gods, so that we may discover whether philosophy itself, for the sake of vainglory, has idolized matter, and whether we can, in passing, represent it as dreaming the truth while deifying certain demons. Now, Thales of Miletus left water and Anaximenes, also of Miletus, left air as elements and principles, which Diogenes of Apollonia later followed. Parmenides of Elea introduced fire and earth as gods, but only one of them, fire, was considered a god by Hippasus of Metapontum and Heraclitus of Ephesus; for Empedocles of Acragas, falling into multiplicity, in addition to these four elements, enumerates strife and love.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα φιλοσόφων παρατρέπεται χορὸς","severity":"info","text":"This sentence marks a transition from the critique of pagan art to a critique of natural philosophy, introducing a new section on the errors of philosophers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θαλῆς ὁ Μιλήσιος τὸ ὕδωρ","severity":"info","text":"Thales of Miletus (6th cent. BCE) is traditionally considered the first Greek philosopher; his theory that water is the fundamental principle (ἀρχή) is a standard doxographical topos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμπεδοκλῆς ... νεῖκος καὶ φιλίαν","severity":"info","text":"Empedocles (5th cent. BCE) posited four elements (fire, air, water, earth) and two moving forces, Love (φιλία) and Strife (νεῖκος), which Clement here treats as additional principles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνειδωλοποιοῦσαν τὴν ὕλην","severity":"info","text":"Clement accuses philosophy of 'idolizing matter' (ἀνειδωλοποιοῦσαν), a strong verb implying that philosophical systems turn material elements into false gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μόνη ... σοφία θεϊκή","severity":"info","text":"The contrast between divine wisdom as a refuge and the errors of philosophers echoes Clement's earlier contrast between true Christian teaching and pagan idolatry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀνειρώττουσαν τὴν ἀλήθειαν","severity":"caution","text":"The verb ὀνειρώττουσαν ('dreaming') is rare; Clement may be playing on the idea that philosophers only dimly perceive truth, as in a dream, but the exact nuance is debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὀνειρώττουσαν τὴν ἀλήθειαν' could be read as either 'dreaming the truth' (i.e., having a vague vision) or 'dreaming about the truth' (i.e., deluding themselves).","The list of philosophers is conventional doxography; Clement may be drawing on a lost handbook, but the source is not identified."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Ἄθεοι μὲν δὴ καὶ οὗτοι, σοφίᾳ τινὶ ἀσόφῳ τὴν ὕλην προσκυνήσαντες καὶ λίθους μὲν ἢ ξύλα οὐ τιμήσαντες, γῆν δὲ τὴν τούτων μητέρα ἐκθειάσαντες καὶ Ποσειδῶνα μὲν οὐκ ἀναπλάττοντες, ὕδωρ δὲ αὐτὸ προστρεπόμενοι. Τί γάρ ἐστί ποτε ἕτερον Ποσειδῶν ἢ ὑγρά τις οὐσία ἐκ τῆς πόσεως ὀνοματοποιουμένη; ὥσπερ ἀμέλει ὁ πολέμιος Ἄρης ἀπὸ τῆς ἄρσεως καὶ ἀναιρέσεως κεκλημένος. Ἧι καὶ δοκοῦσί μοι πολλοὶ μάλιστα τὸ ξίφος μόνον πήξαντες ἐπιθύειν ὡς Ἄρει· ἔστι δὲ Σκυθῶν τὸ τοιοῦτον, καθάπερ Εὔδοξος ἐν δευτέρᾳ Γῆς περιόδου λέγει. Σκυθῶν δὲ οἱ Σαυρομάται, ὥς φησιν Ἱκέσιος ἐν τῷ Περὶ μυστηρίων, ἀκινάκην σέβουσιν. Τοῦτο τοι καὶ οἱ ἀμφὶ τὸν Ἡράκλειτον τὸ πῦρ ὡς ἀρχέγονον\n\nσέβοντες πεπόνθασιν· τὸ γὰρ πῦρ τοῦτο ἕτεροι Ἥφαιστον ὠνόμασαν. Περσῶν δὲ οἱ Μάγοι τὸ πῦρ τετιμήκασι καὶ τῶν τὴν Ἀσίαν κατοικούντων πολλοί, πρὸς δὲ καὶ Μακεδόνες, ὥς φησι Διογένης ἐν αʹ Περσικῶν. Τί μοι Σαυρομάτας κατα λέγειν, οὓς Νυμφόδωρος ἐν Νομίμοις βαρβαρικοῖς τὸ πῦρ σέβειν ἱστορεῖ, ἢ τοὺς Πέρσας καὶ τοὺς Μήδους καὶ τοὺς Μάγους; Θύειν ἐν ὑπαίθρῳ τούτους ὁ Δίνων λέγει, θεῶν ἀγάλματα μόνα τὸ πῦρ καὶ ὕδωρ νομίζοντας. Οὐκ ἀπεκρυψάμην οὐδὲ τὴν τούτων ἄγνοιαν. Εἰ γὰρ καὶ τὰ μάλιστα ἀποφεύγειν οἴονται τῆς πλάνης, ἀλλ' εἰς ἑτέραν κατολισθαίνουσιν ἀπάτην· ἀγάλματα μὲν θεῶν οὐ ξύλα καὶ λίθους ὑπειλήφασιν ὥσπερ Ἕλληνες οὐδὲ μὴν ἴβιδας καὶ ἰχνεύμονας καθάπερ Αἰγύπτιοι, ἀλλὰ πῦρ τε καὶ ὕδωρ ὡς φιλόσοφοι.","english":"These, then, are also atheists, who with a certain unwise wisdom have worshipped matter, and while not honouring stones or wood, have deified the earth, their mother, and while not fashioning Poseidon, have turned to water itself. For what else is Poseidon but a certain moist substance, named from drinking? Just as, of course, warlike Ares is named from destruction and slaughter. And it seems to me that many, indeed, fix only a sword and sacrifice to it as to Ares; this is a custom of the Scythians, as Eudoxus says in the second book of his *Circuit of the Earth*. And the Sauromatae of the Scythians, as Hicesius says in his *On Mysteries*, revere a dagger. This also those around Heraclitus have suffered, who honour fire as the first principle; for this fire others have named Hephaestus. And the Magi of the Persians have honoured fire, and many of those inhabiting Asia, and also the Macedonians, as Diogenes says in the first book of his *Persica*. Why should I recount the Sauromatae, whom Nymphodorus in his *Barbarian Customs* records as revering fire, or the Persians, Medes, and Magi? Dinon says that these sacrifice in the open air, considering only fire and water as images of the gods. I have not concealed even their ignorance. For although they think they are most of all escaping error, they slip into another deception: they do not suppose that images of the gods are wood and stone, as the Greeks do, nor yet ibises and ichneumons, as the Egyptians do, but fire and water, as philosophers do.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἄθεοι","severity":"info","text":"Clement calls the philosophers 'atheists' not in the modern sense but as a charge of worshipping the wrong gods, a standard polemical trope in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ποσειδῶν","severity":"info","text":"Clement etymologizes Poseidon from πόσις (drinking), a common ancient practice; the derivation is not linguistically sound but reflects Stoic and allegorical methods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σκυθῶν","severity":"info","text":"Clement cites Eudoxus of Cnidus (4th cent. BCE) and Hicesius (otherwise unknown) for Scythian sword-worship, a topos in Greek ethnography; the Sauromatae are a Scythian subgroup.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":["Eudoxus 4th cent. BCE","Hicesius date uncertain"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μάγοι","severity":"info","text":"Clement draws on Diogenes (probably Diogenes of Sinope or a lost historian) and Dinon of Colophon (4th cent. BCE) for Persian and Median fire-worship, a common ethnographic motif.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":["Diogenes 4th cent. BCE","Dinon 4th cent. BCE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a catalog of non-Greek cults (Scythian, Persian, Median) that worship natural elements, building to Clement's conclusion that all such worship is misguided.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡράκλειτον","severity":"info","text":"Clement's reference to Heracliteans revering fire as a first principle echoes a doxographical tradition; Heraclitus himself identified fire as the archē, but Clement conflates philosophical and cultic practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Diogenes' in the citation of Persica is uncertain; it may be Diogenes of Sinope or a lesser-known historian.","The source 'Hicesius' is otherwise unattested; the work title On Mysteries is known only from this passage."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"Μετὰ πολλὰς μέντοι ὕστερον περιόδους ἐτῶν ἀνθρωποειδῆ ἀγάλματα σέβειν αὐτοὺς Βήρωσσος ἐν τρίτῃ Χαλδαϊκῶν παρίστησι, τοῦτο Ἀρταξέρξου τοῦ Δαρείου τοῦ Ὤχου εἰσηγησαμένου, ὃς πρῶτος τῆς Ἀφροδίτης Ἀναΐτιδος τὸ ἄγαλμα ἀναστήσας ἐν Βαβυλῶνι καὶ Σούσοις καὶ Ἐκβατάνοις Πέρσαις καὶ Βάκτροις καὶ Δαμασκῷ καὶ Σάρδεσιν ὑπέδειξε σέβειν. Ὁμολογούντων τοίνυν οἱ φιλόσοφοι τοὺς διδασκάλους τοὺς σφῶν Πέρσας ἢ Σαυρομάτας ἢ Μάγους, παρ' ὧν τὴν ἀθεότητα τῶν σεβασμίων αὐτοῖς μεμαθήκασιν ἀρχῶν, ἄρχοντα τὸν πάντων ποιητὴν καὶ τῶν ἀρχῶν αὐτῶν δημιουργὸν ἀγνοοῦντες, τὸν ἄναρχον θεόν, τὰ δὲ \"πτωχὰ\" ταῦτα καὶ \"ἀσθενῆ\", ᾗ φησιν ὁ ἀπόστολος, τὰ εἰς τὴν ἀνθρώπων ὑπηρεσίαν πεποιημένα \"στοιχεῖα\" προστρεπόμενοι. Τῶν δὲ ἄλλων φιλοσόφων ὅσοι τὰ στοιχεῖα ὑπερ βάντες ἐπολυπραγμόνησάν τι ὑψηλότερον καὶ περιττότερον, οἳ μὲν αὐτῶν τὸ ἄπειρον καθύμνησαν, ὡς Ἀναξίμανδρος (Μιλήσιος ἦν) καὶ Ἀναξαγόρας ὁ Κλαζομένιος καὶ ὁ Ἀθηναῖος Ἀρχέλαος. Τούτω μέν γε ἄμφω τὸν νοῦν ἐπεστησάτην τῇ ἀπειρίᾳ, ὁ δὲ Μιλήσιος Λεύκιππος καὶ ὁ Χῖος Μητρό δωρος διττάς, ὡς ἔοικεν, καὶ αὐτὼ ἀρχὰς ἀπελιπέτην τὸ πλῆρες καὶ τὸ κενόν· προσέθηκε δὲ λαβὼν τούτοιν τοῖν δυεῖν τὰ εἴδωλα ὁ Ἀβδηρίτης Δημόκριτος. Ὁ γάρ τοι Κροτωνιάτης Ἀλκμαίων θεοὺς ᾤετο τοὺς ἀστέρας εἶναι ἐμψύχους ὄντας. Οὐ σιωπήσομαι τὴν τούτων ἀναισχυντίαν· Ξενοκράτης (Καλχηδόνιος οὗτος) ἑπτὰ μὲν θεοὺς τοὺς πλανήτας, ὄγδοον δὲ τὸν ἐκ πάντων τῶν ἀπλανῶν συνεστῶτα κόσμον αἰνίττεται.","english":"After many subsequent cycles of years, Berossus, in the third book of his Chaldean History, represents them as worshipping human-shaped statues, this being introduced by Artaxerxes, son of Darius, son of Ochus, who first set up the statue of Aphrodite Anaitis in Babylon, and in Susa and Ecbatana pointed out to Persians, Bactrians, Damascus, and Sardis to worship. The philosophers, then, confessing their teachers to be Persians or Sauromatians or Magi, from whom they have learned the atheism of the authorities revered by them, are ignorant of the ruler, the maker of all things and the creator of the authorities themselves, the unbegotten God, and instead turn to these \"poor\" and \"weak\" \"elements,\" as the apostle says, made for the service of men. Of the other philosophers, those who, going beyond the elements, inquired into something higher and more extraordinary, some of them hymned the infinite, as Anaximander (a Milesian) and Anaxagoras of Clazomenae and the Athenian Archelaus. These two, indeed, both set their mind on infinity, while the Milesian Leucippus and Metrodorus of Chios left two principles, as it seems, the full and the void; and Democritus of Abdera, taking these two, added the images. For Alcmaeon of Croton thought the stars, being ensouled, were gods. I will not be silent about their shamelessness: Xenocrates (this one a Chalcedonian) hints at seven gods, the planets, and an eighth, the cosmos composed of all the fixed stars.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Βήρωσσος","severity":"info","text":"Berossus was a Hellenistic Babylonian priest and historian whose lost work, the Babyloniaca (or Chaldean History), survives in fragments. Clement cites his third book to support the claim that anthropomorphic cult statues were a late innovation introduced under Artaxerxes II.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀφροδίτης Ἀναΐτιδος","severity":"info","text":"Aphrodite Anaitis is the Greek name for the Persian goddess Anahita, associated with fertility and water. The cult was promoted by Artaxerxes II, as noted by Berossus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πτωχὰ ... ἀσθενῆ ... στοιχεῖα","severity":"info","text":"Clement alludes to 1 Corinthians 15:40-44 (or a similar Pauline passage) where the apostle calls the material elements 'poor' and 'weak' in contrast to the spiritual realm. The citation is not verbatim but a clear echo.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ξενοκράτης","severity":"info","text":"Xenocrates of Chalcedon, a pupil of Plato and head of the Academy, developed a cosmic theology identifying the planets as seven gods and the sphere of fixed stars as an eighth god. Clement criticizes this as shameless polytheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ σιωπήσομαι","severity":"info","text":"The phrase 'I will not be silent' marks a rhetorical intensification, signaling Clement's shift from reporting philosophical opinions to a direct polemical attack on Xenocrates' doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μητρόδωρος","severity":"caution","text":"The text reads 'Μητρόδωρος' (Metrodorus of Chios), but the English draft has 'Metrodorus'. The Greek is unambiguous; the English spelling is a minor variant. No corruption is present.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τούτω μέν γε ἄμφω' is ambiguous: it could refer to Anaximander and Anaxagoras (as the English takes it) or to Anaxagoras and Archelaus. The context favors the former.","The identity of 'ὁ Χῖος Μητρόδωρος' is uncertain; several Metrodoroi are known, but the Chian is likely the atomist mentioned by Diogenes Laërtius."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"Οὐδὲ μὴν τοὺς ἀπὸ τῆς Στοᾶς παρελεύ σομαι διὰ πάσης ὕλης καὶ διὰ τῆς ἀτιμοτάτης τὸ θεῖον διήκειν λέγοντας, οἳ καταισχύνουσιν ἀτεχνῶς τὴν φιλοσοφίαν. Οὐδὲν δὲ οἶμαι χαλεπὸν ἐνταῦθα γενόμενος καὶ τῶν ἐκ τοῦ Περιπάτου μνησθῆναι· καὶ ὅ γε τῆς αἱρέσεως πατήρ, τῶν ὅλων οὐ νοήσας τὸν πατέρα, τὸν καλούμενον \"ὕπατον\" ψυχὴν εἶναι τοῦ παντὸς οἴεται· τουτέστι τοῦ κόσμου τὴν ψυχὴν θεὸν ὑπολαμβάνων αὐτὸς αὑτῷ περιπείρεται. Ὁ γάρ τοι μέχρι τῆς σελήνης αὐτῆς διορίζων τὴν πρόνοιαν, ἔπειτα τὸν κόσμον θεὸν ἡγούμενος περιτρέπεται, τὸν ἄμοιρον τοῦ θεοῦ θεὸν δογματίζων. Ὁ δὲ Ἐρέσιος ἐκεῖνος Θεόφραστος ὁ Ἀριστοτέλους γνώριμος πῇ μὲν οὐρανόν, πῇ δὲ πνεῦμα τὸν θεὸν ὑπονοεῖ. Ἐπικούρου μὲν γὰρ μόνου καὶ ἑκὼν ἐκλήσομαι, ὃς οὐδὲν μέλειν οἴεται τῷ θεῷ, διὰ πάντων ἀσεβῶν. Τί γὰρ Ἡρακλείδης ὁ Ποντικός; Ἔσθ' ὅπῃ οὐκ ἐπὶ τὰ Δημοκρίτου καὶ αὐτὸς κατασύρεται εἴδωλα. Καὶ πολύς μοι ἐπιρρεῖ τοιοῦτος ὄχλος, οἱονεὶ μορμώ τινα δαιμονίων παρεισάγων ξένων ἄτοπον σκιαγραφίαν, μυθολογῶν ὕθλῳ γραϊκῷ· πολλοῦ γε δεῖ ἀνδράσιν ἐπιτρέ πειν ἀκροᾶσθαι τοιούτων λόγων, οἷς μηδὲ τοὺς παῖδας τοὺς ἑαυτῶν, τοῦτο δὴ τὸ λεγόμενον, κλαυθμυριζομένους ἐθίζομεν παρηγορεῖσθαι μυθίζοντες, ὀρρωδοῦντες συνανατρέφειν αὐτοῖς ἀθεότητα τὴν πρὸς τῶν δοκήσει σοφῶν δὴ τούτων καταγγελλομένην, μηδέν τι νηπίων μᾶλλον τἀληθὲς εἰδότων. Τί γάρ, ὢ πρὸς τῆς","english":"Nor shall I pass over the Stoics, who say that the divine pervades all matter, even the most dishonorable, and who utterly disgrace philosophy. And I think it no trouble, having come this far, to mention also those of the Peripatos. The very founder of that school, not having understood the father of all things, supposes that the so-called \"highest\" is the soul of the universe; that is, he takes the soul of the world to be god, and thus impales himself. For he who limits providence to the moon itself, and then considers the world to be god, is confounded, dogmatizing that which has no share of god as god. And that Ephesian, Theophrastus, the disciple of Aristotle, sometimes supposes god to be the heaven, sometimes spirit. I will willingly pass over Epicurus alone, who thinks that god cares for nothing, being impious in every way. And what of Heraclides of Pontus? Does he not too, in some places, drag himself down to the images of Democritus? And a great crowd of such men flows in upon me, introducing, like some bogey, a strange and absurd shadow-painting of daimons, mythologizing with old wives' nonsense. We have great need to forbid men from listening to such words, when we do not even accustom our own children, when they are crying, to be comforted by such myths, fearing to rear in them the atheism proclaimed by these so-called wise men, who know the truth no more than infants. For what, by the—","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὕπατον","severity":"info","text":"Clement uses the term 'ὕπατον' (highest) to refer to Aristotle's concept of a supreme deity, likely the unmoved mover, but he criticizes Aristotle for identifying it with the world-soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεόφραστος","severity":"info","text":"Theophrastus of Eresus was Aristotle's successor as head of the Peripatetic school. Clement notes his inconsistent views on the divine, oscillating between heaven and spirit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡρακλείδης ὁ Ποντικός","severity":"info","text":"Heraclides of Pontus was a Platonic philosopher who, according to Clement, adopted Democritus' atomic theory of images (εἴδωλα), which Clement dismisses as absurd.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐδὲ μὴν ... παρελεύσομαι","severity":"info","text":"This passage continues Clement's systematic refutation of Greek philosophical schools, moving from Stoics to Peripatetics, then to Epicurus and Heraclides, before concluding with a general condemnation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κλαυθμυριζομένους","severity":"info","text":"Clement's comparison of philosophers' myths to tales used to comfort crying children echoes a common patristic trope, seen also in Justin Martyr and later in Augustine, dismissing pagan theology as childish.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπικούρου μὲν γὰρ μόνου καὶ ἑκὼν ἐκλήσομαι","severity":"caution","text":"The Greek text here is slightly uncertain: 'ἑκὼν' may be a misreading or variant for 'ἑκών' (willingly). The sense is clear: Clement deliberately passes over Epicurus, but the exact wording is debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑκὼν ἐκλήσομαι' is ambiguous; it may be a scribal error for 'ἑκών' (willingly) or a rare form. The translation 'willingly pass over' is standard.","The reference to 'the so-called wise men' (τῶν δοκήσει σοφῶν) is generic, not tied to a specific school, but likely includes all the philosophers just criticized."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"ἀληθείας, τοὺς σοὶ πεπιστευκότας δεικνύεις ῥύσει καὶ φορᾷ δίναις τε ἀτάκτοις ὑποβεβλημένους; Τί δέ μοι εἰδώλων ἀναπίμπλης τὸν βίον, ἀνέμους τε ἢ ἀέρα ἢ πῦρ ἢ γῆν ἢ λίθους ἢ ξύλα ἢ σίδηρον, κόσμον τόνδε θεοὺς ἀναπλάττουσα, θεοὺς δὲ καὶ τοὺς ἀστέρας τοὺς πλανήτας, τοῖς ὄντως πεπλανημένοις τῶν ἀνθρώπων διὰ τῆς πολυθρυλήτου ταύτης ἀστρολογίας, οὐκ ἀστρονομίας, μετεωρολογοῦσα καὶ ἀδολεσχοῦσα; Τὸν κύριον τῶν πνευμάτων ποθῶ, τὸν κύριον τοῦ πυρός, τὸν κόσμου δημιουργόν, τὸν ἡλίου φωταγωγόν· θεὸν ἐπιζητῶ, οὐ τὰ ἔργα τοῦ θεοῦ. Τίνα δὴ λάβω παρὰ σοῦ συνεργὸν τῆς ζητήσεως; οὐ γὰρ παντάπασιν ἀπεγνώκαμέν σε. Εἰ βούλει, τὸν Πλάτωνα. Πῇ δὴ οὖν ἐξιχνευτέον τὸν θεόν, ὦ Πλάτων; \"Τὸν γὰρ πατέρα καὶ ποιητὴν τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς ἅπαντας ἐξειπεῖν ἀδύνατον.\" Διὰ τί δῆτα, ὢ πρὸς αὐτοῦ; \"Ῥητέον γὰρ οὐδαμῶς ἐστίν.\" Εὖ γε, ὦ Πλάτων, ἐπαφᾶσαι τῆς ἀληθείας· ἀλλὰ μὴ ἀποκάμῃς· ξύν μοι λαβοῦ τῆς ζητήσεως τἀγαθοῦ πέρι· πᾶσιν γὰρ ἁπαξαπλῶς ἀνθρώποις, μάλιστα δὲ τοῖς περὶ λόγους ἐνδια τρίβουσιν ἐνέστακταί τις ἀπόρροια θεϊκή. Οὗ δὴ χάριν καὶ ἄκοντες μὲν ὁμολογοῦσιν ἕνα τε εἶναι θεόν, ἀνώλεθρον καὶ ἀγένητον τοῦτον, ἄνω που περὶ τὰ νῶτα τοῦ οὐρανοῦ ἐν τῇ ἰδίᾳ καὶ οἰκείᾳ περιωπῇ ὄντως ὄντα ἀεί· θεὸν δὲ ποῖον εἰπέ μοι νοητέον; Τὸν πάνθ' ὁρῶντα καὐτὸν οὐχ ὁρώμενον, Εὐριπίδης λέγει. Πεπλανῆσθαι γοῦν ὁ Μένανδρός μοι δοκεῖ, ἔνθα φησίν ἥλιε, σὲ γὰρ δεῖ προσκυνεῖν πρῶτον θεῶν, δι' ὃν θεωρεῖν ἔστι τοὺς ἄλλους θεούς·","english":"truth, you show that those who have trusted in you are subject to flux, motion, and disorderly whirlings? Why do you fill life with images, fashioning winds or air or fire or earth or stones or wood or iron into gods, and also making the wandering stars into gods, prating and babbling through this much-vaunted astrology, not astronomy, for those who are truly astray among men? I long for the lord of the spirits, the lord of fire, the creator of the world, the light-bringer of the sun; I seek god, not the works of god. Whom then shall I take from you as a partner in the search? For we have not altogether despaired of you. If you wish, Plato. How then must we track down god, O Plato? \"For to find the father and maker of this universe is a task, and having found him, to declare him to all is impossible.\" Why then, by him? \"For it is by no means to be spoken.\" Well done, O Plato, you have touched upon the truth; but do not grow weary; join with me in the search concerning the good; for in all men without exception, and especially in those who spend their time on words, some divine emanation is instilled. On account of this, even unwillingly they confess that there is one god, imperishable and ungenerated, existing somewhere above the back of the heaven in his own and proper watchtower, truly being always. But what sort of god must I conceive? The one who sees all and is himself unseen, says Euripides. At any rate, Menander seems to me to be in error where he says, \"Sun, you must be worshipped first of the gods, through whom it is possible to see the other gods.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν κύριον τῶν πνευμάτων","severity":"info","text":"Clement shifts from critique of pagan worship to a personal, theological quest, seeking the 'lord of the spirits' as a transcendent creator, distinct from material elements.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν πατέρα καὶ ποιητὴν τοῦδε τοῦ παντὸς","severity":"info","text":"Clement quotes Plato's Timaeus 28c, a key text for Middle Platonist theology, to highlight the difficulty of knowing the divine, which he then challenges.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πεπλανῆσθαι γοῦν ὁ Μένανδρός μοι δοκεῖ","severity":"info","text":"Clement criticizes Menander for advocating sun-worship, reflecting a common polemic against Stoic and popular solar cults in the 2nd century CE.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀπόρροια θεϊκή","severity":"info","text":"The concept of a 'divine emanation' instilled in all humans echoes Stoic and Platonic ideas of a universal logos or participation in the divine, used by Clement to argue for innate knowledge of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τίνα δὴ λάβω παρὰ σοῦ συνεργὸν τῆς ζητήσεως;","severity":"info","text":"This rhetorical question marks a transition from rejecting pagan errors to engaging Plato as a dialogue partner, structuring the argument as a philosophical inquiry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὖ γε, ὦ Πλάτων, ἐπαφᾶσαι τῆς ἀληθείας","severity":"info","text":"Clement's praise of Plato as touching truth reflects the early Christian appropriation of Greek philosophy, a common apologetic strategy in the 2nd-3rd centuries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν κύριον τῶν πνευμάτων' could be read as a reference to the Holy Spirit or a general divine ruler; the translation 'lord of the spirits' is adopted to maintain ambiguity.","The quotation from Euripides is unattributed in the text; its source is uncertain, but it is taken as a general citation."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"οὐδὲ γὰρ ἥλιος ἐπιδείξει ποτ' ἂν τὸν θεὸν τὸν ἀληθῆ, ὁ δὲ λόγος ὁ ὑγιής, ὅς ἐστιν ἥλιος ψυχῆς, δι' οὗ μόνου ἔνδον ἀνατείλαντος ἐν τῷ βάθει τοῦ νοῦ αὐτοῦ καταυγάζεται τὸ ὄμμα· ὅθεν οὐκ ἀπεικότως ὁ Δημόκριτος \"τῶν λογίων ἀνθρώπων ὀλίγους\" φησίν \"ἀνατείναντας τὰς χεῖρας ἐνταῦθα ὃν νῦν ἠέρα καλέομεν οἱ Ἕλληνες, πάντα Δία μυθεῖσθαι, καὶ πάντα οὗτος οἶδεν καὶ διδοῖ καὶ ἀφαιρεῖται, καὶ βασιλεὺς οὗτος τῶν πάντων\". Ταύτῃ πῃ καὶ Πλάτων διανοούμενος τὸν θεὸν αἰνίττεται \"περὶ τὸν πάντων βασιλέα πάντ' ἐστί, κἀκεῖνο αἴτιον ἁπάντων καλῶν.\" Τίς οὖν ὁ βασιλεὺς τῶν πάντων; Θεὸς τῆς τῶν ὄντων ἀληθείας τὸ μέτρον. Ὥσπερ οὖν τῷ μέτρῳ καταληπτὰ τὰ μετρούμενα, οὑτωσὶ δὲ καὶ τῷ νοῆσαι τὸν θεὸν μετρεῖται καὶ καταλαμβάνεται ἡ ἀλήθεια. Ὁ δὲ ἱερὸς ὄντως Μωυσῆς \"οὐκ ἔσται\", φησίν, \"ἐν τῷ μαρσίππῳ σου στάθμιον καὶ στάθμιον μέγα ἢ μικρόν, οὐδὲ ἔσται ἐν τῇ οἰκίᾳ σου μέτρον μέγα ἢ μικρόν, ἀλλ' ἢ στάθμιον ἀληθινὸν καὶ δίκαιον ἔσται σοι\", στάθμιον καὶ μέτρον καὶ ἀριθμὸν τῶν ὅλων ὑπολαμ βάνων τὸν θεόν· τὰ μὲν γὰρ ἄδικα καὶ ἄνισα εἴδωλα οἴκοι ἐν τῷ μαρσίππῳ καὶ ἐν τῇ ὡς ἔπος εἰπεῖν ῥυπώσῃ ψυχῇ κατακέκρυπται· τὸ δὲ μόνον δίκαιον μέτρον, ὁ μόνος ὄντως θεός, ἴσος ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχων, μετρεῖ τε πάντα καὶ σταθμᾶται, οἱονεὶ τρυτάνῃ τῇ δικαιο σύνῃ τὴν τῶν ὅλων ἀρρεπῶς περιλαμβάνων καὶ ἀνέχων φύσιν. \"Ὁ μὲν δὴ θεός, ὥσπερ καὶ ὁ παλαιὸς λόγος, ἀρχὴν καὶ τελευτὴν καὶ μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθεῖαν περαίνει κατὰ φύσιν περιπορευόμενος·","english":"For the sun will never be able to show the true god; rather, it is the healthy word, which is the sun of the soul, through which alone, when it rises within, the eye is illuminated in the depth of his mind. Hence Democritus not inappropriately says: \"Few of the learned men, raising their hands to what we Greeks now call air, have mythologized that Zeus knows all, gives and takes away, and is king of all.\" In a similar way, Plato, thinking of God, hints: \"Around the king of all are all things, and that is the cause of all good things.\" Who then is the king of all? God, the measure of the truth of beings. Just as measured things are grasped by the measure, so too by understanding God is truth measured and grasped. And the truly holy Moses says: \"There shall not be in your bag a weight and a weight, great or small, nor shall there be in your house a measure great or small, but a true and just weight shall be yours,\" understanding God as the weight, measure, and number of all things. For the unjust and unequal images are hidden away in the bag and in the soul, so to speak, which is defiled; but the only just measure, the only true God, always equal according to the same things and in the same way, measures and weighs all things, as if with the balance of justice, unswervingly encompassing and sustaining the nature of all things. \"God, indeed, as the ancient account says, having beginning and end and middle of all beings, proceeds straight according to nature, moving around in a circle.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ λόγος ὁ ὑγιής","severity":"info","text":"Clement contrasts the physical sun with the 'healthy word' (ὁ λόγος ὁ ὑγιής), which he calls the 'sun of the soul.' This metaphor aligns with his Platonic and Stoic inheritance, where the Logos is the rational principle illuminating the mind.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔσται... στάθμιον ἀληθινὸν καὶ δίκαιον","severity":"info","text":"Clement quotes a paraphrase of Deuteronomy 25:13-15, which prohibits false weights and measures. He interprets the 'true and just weight' as an allegory for God, the single standard of truth and justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δημόκριτος","severity":"info","text":"Clement cites Democritus (fr. B30 DK) to support the idea that early sages recognized a single divine principle behind the phenomena. The fragment describes 'few learned men' raising hands to the air and calling it Zeus, a monotheistic reading of a polytheistic context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων... περὶ τὸν πάντων βασιλέα","severity":"info","text":"Clement adapts Plato, Epistle II 312e-313a, where 'around the king of all are all things' is a cryptic reference to the first principle. Clement identifies this king with the Christian God, the measure of truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ μὲν δὴ θεός... εὐθεῖαν περαίνει κατὰ φύσιν περιπορευόμενος","severity":"info","text":"The passage concludes with a cosmological description of God as encompassing beginning, middle, and end, moving in a straight line while circling. This echoes Platonic (Timaeus) and Stoic ideas of divine immanence and order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μωυσῆς","severity":"info","text":"Clement presents Moses as a source of philosophical truth, interpreting the Pentateuchal law allegorically. This reflects the Alexandrian tradition of reading the Old Testament as a precursor to Greek philosophy, a key theme in the Protrepticus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ βάθει τοῦ νοῦ αὐτοῦ' could be read as 'in the depth of his (the soul's) mind' or 'in the depth of the mind itself'; the translation takes it as the mind of the individual.","The Democritus fragment is quoted without context; its exact wording and authenticity are debated among scholars."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"τῷ δ' ἀεὶ ξυνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός.\" Πόθεν, ὦ Πλάτων, ἀλήθειαν αἰνίττῃ; Πόθεν ἡ τῶν λόγων ἄφθονος χορηγία τὴν θεοσέβειαν μαντεύεται; Σοφώ τερα, φησίν, τούτων βαρβάρων τὰ γένη. Οἶδά σου τοὺς διδασκάλους, κἂν ἀποκρύπτειν ἐθέλῃς· γεωμετρίαν παρ' Αἰγυπτίων μανθάνεις, ἀστρονομίαν παρὰ Βαβυλωνίων, ἐπῳδὰς τὰς ὑγιεῖς παρὰ Θρᾳκῶν λαμβάνεις, πολλά σε καὶ Ἀσσύριοι πεπαιδεύκασι, νόμους δὲ τοὺς ὅσοι ἀληθεῖς καὶ δόξαν τὴν τοῦ θεοῦ παρ' αὐτῶν ὠφέλησαι τῶν Ἑβραίων, οἵτινες οὐκ ἀπάτῃσι κεναῖς, οὐδὲ ἔργα ἀνθρώπων χρύσεα καὶ χάλκεα καὶ ἀργύρου ἠδ' ἐλέφαντος καὶ ξυλίνων λιθίνων τε βροτῶν εἴδωλα θανόντων τιμῶσιν, ὅσα πέρ τε βροτοὶ κενεόφρονι\n\nβουλῇ· ἀλλὰ γὰρ αἴρουσι πρὸς οὐρανὸν ὠλένας ἁγνάς, ὄρθριοι ἐξ εὐνῆς, ἀεὶ χρόα ἁγνίζοντες ὕδασι, καὶ τιμῶσι μόνον τὸν ἀεὶ μεδέοντα ἀθάνατον. Καί μοι μὴ μόνον, ὦ φιλοσοφία, ἕνα τοῦτον Πλάτωνα, πολλοὺς δὲ καὶ ἄλλους παραστῆσαι σπούδασον, τὸν ἕνα ὄντως μόνον θεὸν ἀναφθεγγομένους θεὸν κατ' ἐπίπνοιαν αὐτοῦ, εἴ που τῆς ἀληθείας ἐπιδράξαιντο. Ἀντισθένης μὲν γὰρ οὐ Κυνικὸν δὴ τοῦτο ἐνενόησεν, Σωκράτους δὲ ἅτε γνώριμος \"θεὸν οὐδενὶ ἐοικέναι\" φησίν· \"διόπερ αὐτὸν οὐδεὶς ἐκμαθεῖν ἐξ εἰκόνος δύναται\". Ξενοφῶν δὲ ὁ Ἀθη ναῖος διαρρήδην ἂν καὶ αὐτὸς περὶ τῆς ἀληθείας ἐγεγράφει τι μαρτυρῶν ὡς Σωκράτης, εἰ μὴ τὸ Σωκράτους ἐδεδίει φάρμακον· οὐδὲν δὲ ἧττον αἰνίττεται. \"Ὁ γοῦν τὰ πάντα\", φησί, \"σείων καὶ ἀτρεμίζων ὡς μὲν μέγας τις καὶ δυνατός, φανερός· ὁποῖος δέ τις μορφήν, ἀφανής·","english":"To this is always joined justice, the avenger of those who fall away from the divine law.\" Whence, O Plato, do you hint at truth? Whence does the bountiful supply of words prophesy piety? Wise, he says, are the races of these barbarians. I know your teachers, even if you wish to conceal them: you learn geometry from the Egyptians, astronomy from the Babylonians, you take the salutary incantations from the Thracians, many things the Assyrians have taught you, and the laws that are true and the opinion of God you have benefited from the Hebrews themselves, who do not honor with empty deceptions, nor with golden, bronze, silver, ivory, wooden, and stone images of dead mortals, all that mortals in empty-minded counsel do; but rather they raise pure arms to heaven, rising early from bed, always purifying their skin with water, and honor only the ever-ruling immortal. And do not, O philosophy, present only this one Plato, but strive to present many others as well, who proclaim the one truly only God by his own inspiration, if they have somehow grasped the truth. For Antisthenes, not indeed as a Cynic did he conceive this, but as a disciple of Socrates, says \"God resembles no one; therefore no one can learn him from an image.\" Xenophon the Athenian would have written something explicitly bearing witness to the truth, as Socrates did, had he not feared the Socratic poison; nevertheless he hints at it. \"The one who shakes and calms all things,\" he says, \"is manifest as some great and powerful being; but what sort of form he has is invisible.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Πόθεν, ὦ Πλάτων, ἀλήθειαν αἰνίττῃ","severity":"info","text":"Clement addresses Plato directly, a rhetorical device common in the Protrepticus, where he argues that Greek philosophy derived its truths from Hebrew scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"γεωμετρίαν παρ' Αἰγυπτίων μανθάνεις, ἀστρονομίαν παρὰ Βαβυλωνίων","severity":"info","text":"Clement lists the supposed origins of Greek learning, a topos in early Christian apologetic that subordinates Greek culture to older civilizations, especially the Hebrews.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἵτινες οὐκ ἀπάτῃσι κεναῖς, οὐδὲ ἔργα ἀνθρώπων χρύσεα καὶ χάλκεα ... τιμῶσιν","severity":"info","text":"This description of Hebrew worship rejecting idols echoes the Decalogue (Exodus 20:4-5) and prophetic critiques of idolatry, e.g., Isaiah 44:9-20.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπῳδὰς τὰς ὑγιεῖς","severity":"info","text":"The phrase 'salutary incantations' likely refers to healing charms or therapeutic rites, which Clement attributes to Thracian tradition, possibly Orphic or Thracian shamanic practices.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἀντισθένης μὲν γὰρ οὐ Κυνικὸν δὴ τοῦτο ἐνενόησεν","severity":"info","text":"Clement cites Antisthenes, the Cynic founder, to support the apophatic view of God, a common strategy in early Christian appropriation of Greek philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καί μοι μὴ μόνον, ὦ φιλοσοφία, ἕνα τοῦτον Πλάτωνα, πολλοὺς δὲ καὶ ἄλλους παραστῆσαι σπούδασον","severity":"info","text":"Clement shifts from addressing Plato to personified Philosophy, broadening his appeal to multiple Greek thinkers who glimpsed monotheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπῳδὰς τὰς ὑγιεῖς' could be interpreted as either literal healing incantations or metaphorical references to beneficial teachings; the translation opts for 'salutary incantations'.","The identity of the 'Thracians' as a source of incantations is ambiguous; Clement may be drawing on a known trope or a specific lost source."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"οὐδὲ μὴν ὁ παμφαὴς δοκῶν εἶναι ἥλιος οὐδ' αὐτὸς ἔοικεν ὁρᾶν αὑτὸν ἐπιτρέπειν, ἀλλ' ἤν τις ἀναιδῶς αὐτὸν θεάσηται, τὴν ὄψιν ἀφαιρεῖται.\" Πόθεν ἄρα ὁ τοῦ Γρύλλου σοφίζεται ἢ δηλαδὴ παρὰ τῆς προφήτιδος τῆς Ἑβραίων θεσπιζούσης ὧδέ πως; Τίς γὰρ σὰρξ δύναται τὸν ἐπουράνιον καὶ ἀληθῆ ὀφθαλμοῖς ἰδεῖν θεὸν ἄμβροτον, ὃς πόλον οἰκεῖ; Ἀλλ' οὐδ' ἀκτίνων κατεναντίον ἠελίοιο ἄνθρωποι στῆναι δυνατοί, θνητοὶ γεγαῶτες. Κλεάνθης δὲ ὁ Πηδασεύς, ὁ ἀπὸ τῆς Στοᾶς φιλόσοφος, οὐ θεογονίαν ποιητικήν, θεολογίαν δὲ ἀληθινὴν ἐνδείκνυται. Οὐκ ἀπεκρύψατο τοῦ θεοῦ πέρι ὅ τί περ εἶχεν φρονῶν· τἀγαθὸν ἐρωτᾷς μ' οἷόν ἐστ'; Ἄκουε δή· τεταγμένον, δίκαιον, ὅσιον, εὐσεβές, κρατοῦν ἑαυτοῦ, χρήσιμον, καλόν, δέον, αὐστηρόν, αὐθέκαστον, ἀεὶ συμφέρον, ἄφοβον, ἄλυπον, λυσιτελές, ἀνώδυνον, ὠφέλιμον, εὐάρεστον, ἀσφαλές, φίλον, ἔντιμον, ὁμολογούμενον * * * * * εὐκλεές, ἄτυφον, ἐπιμελές, πρᾶον, σφοδρόν, χρονιζόμενον, ἄμεμπτον, ἀεὶ διαμένον. Ἀνελεύθερος πᾶς ὅστις εἰς δόξαν βλέπει, ὡς δὴ παρ' ἐκείνης τευξόμενος καλοῦ τινος. Ἐνταῦθα δὴ σαφῶς, οἶμαι, διδάσκει ὁποῖός ἐστιν ὁ θεός, καὶ ὡς ἡ δόξα ἡ κοινὴ καὶ ἡ συνήθεια τοὺς ἑπομένους αὐταῖν, ἀλλὰ μὴ τὸν θεὸν ἐπιζητοῦντας, ἐξανδραποδίζεσθον.","english":"Nor does the all-bright sun, it seems, allow itself to be looked at directly; if someone shamelessly gazes upon it, it robs them of their sight.\" Whence, then, does the son of Gryllus derive his wisdom? Evidently from the prophetess of the Hebrews, who speaks in some such manner: \"For what flesh can see with its eyes the heavenly and true immortal god, who dwells in the firmament? But not even can men, being mortal, stand opposite the rays of the sun.\" Cleanthes of Pedasus, the philosopher from the Stoa, sets forth not a poetic theogony but a true theology. He did not conceal what he thought about god: \"You ask me what the good is like? Listen then: ordered, just, holy, pious, self-controlled, useful, beautiful, fitting, austere, straightforward, always beneficial, fearless, painless, profitable, without distress, helpful, pleasing, safe, friendly, honorable, consistent, glorious, unpretentious, careful, gentle, intense, enduring, blameless, everlasting.\" Every man is unfree who looks to reputation, as if he will obtain something good from it. Here, I think, he clearly teaches what god is like, and how common opinion and custom enslave those who follow them, rather than seeking god.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Κλεάνθης δὲ ὁ Πηδασεύς, ὁ ἀπὸ τῆς Στοᾶς φιλόσοφος","severity":"info","text":"Cleanthes of Assos (here called 'of Pedasus') succeeded Zeno as head of the Stoa. Clement cites his definition of the good to align Stoic ethics with Christian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς γὰρ σὰρξ δύναται τὸν ἐπουράνιον καὶ ἀληθῆ ὀφθαλμοῖς ἰδεῖν θεὸν ἄμβροτον","severity":"info","text":"This echoes the Hebrew Bible's emphasis on human inability to behold God directly, e.g., Exodus 33:20-23, and may reflect Clement's knowledge of Septuagintal theophanies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφήτιδος τῆς Ἑβραίων","severity":"info","text":"Clement refers to a 'prophetess of the Hebrews,' likely Miriam or Deborah, but the specific source is unclear; the phrase underscores his claim that Greek philosophy borrows from Jewish wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα δὴ σαφῶς, οἶμαι, διδάσκει","severity":"info","text":"Clement concludes the Cleanthes citation with a direct interpretive comment, marking a shift from quotation to authorial application, typical of his protreptic method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Κλεάνθης","severity":"info","text":"Clement's use of Cleanthes' definition of the good is rare in patristic literature; it shows early Christian engagement with Stoic ethics as compatible with biblical morality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁμολογούμενον * * * * * εὐκλεές","severity":"caution","text":"The Greek text has a lacuna of five asterisks between 'ὁμολογούμενον' and 'εὐκλεές', indicating missing words in the manuscript tradition; the English draft omits this gap.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophetess of the Hebrews' is not specified; Clement may conflate several figures.","The lacuna in Cleanthes' list of attributes leaves the full definition uncertain."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"Οὐκ ἀποκρυπτέον οὐδὲ τοὺς ἀμφὶ τὸν Πυθαγόραν, οἵ φασιν \"ὁ μὲν θεὸς εἷς, χοὖτος δὲ οὐχ, ὥς τινες ὑπονοοῦσιν, ἐκτὸς τᾶς διακοσμήσιος, ἀλλ' ἐν αὐτᾷ, ὅλος ἐν ὅλῳ τῷ κύκλῳ ἐπίσκοπος πάσας γενέσιος, κρᾶσις τῶν ὅλων, ἀεὶ ὢν καὶ ἐργάτας τῶν αὑτοῦ δυνάμιων καὶ ἔργων, ἁπάντων ἐν οὐρανῷ φωστὴρ καὶ πάντων πατήρ, νοῦς καὶ ψύχωσις τῷ ὅλῳ κύκλῳ, πάντων κίνασις.\" Ἀπόχρη καὶ τάδε εἰς ἐπίγνωσιν θεοῦ ἐπιπνοίᾳ θεοῦ πρὸς αὐτῶν μὲν ἀναγεγραμμένα, πρὸς δὲ ἡμῶν ἐξειλεγμένα τῷ γε καὶ σμικρὸν διαθρεῖν ἀλήθειαν δυναμένῳ.\n\nἼτω δὲ ἡμῖν (οὐ γὰρ αὐταρκεῖ μόνον ἡ φιλοσοφία) ἀλλὰ καὶ αὐτὴ ποιητικὴ ἡ περὶ τὸ ψεῦδος τὰ πάντα ἠσχολημένη, μόλις ποτὲ ἤδη ἀλήθειαν μαρτυρήσουσα, μᾶλλον δὲ ἐξομολογουμένη τῷ θεῷ τὴν μυθώδη παρέκβασιν· παρίτω δὴ ὅστις καὶ βούλεται ποιητὴς πρῶτος. Ἄρατος μὲν οὖν διὰ πάντων τὴν δύναμιν τοῦ θεοῦ διήκειν νοεῖ, ὄφρ' ἔμπεδα πάντα φύωνται, τῷ μιν ἀεὶ πρῶτόν τε καὶ ὕστατον ἱλάσκονται· χαῖρε, πάτερ, μέγα θαῦμα, μέγ' ἀνθρώποισιν ὄνειαρ. Ταύτῃ τοι καὶ ὁ Ἀσκραῖος αἰνίττεται Ἡσίοδος τὸν θεόν· αὐτὸς γὰρ πάντων βασιλεὺς καὶ κοίρανός ἐστιν· ἀθανάτων τῷ δ' οὔτις ἐρήρισται κράτος ἄλλος. Ἤδη δὲ καὶ ἐπὶ τῆς σκηνῆς παραγυμνοῦσι τὴν ἀλήθειαν· ὃ μὲν καὶ εἰς τὸν αἰθέρα καὶ εἰς τὸν οὐρανὸν ἀναβλέψας \"τόνδε ἡγοῦ θεόν\", φησίν, Εὐριπίδης· ὁ δὲ τοῦ Σοφίλλου Σοφοκλῆς, εἷς ταῖς ἀληθείαισιν, εἷς ἐστὶν θεός, ὃς οὐρανόν τ' ἔτευξε καὶ γαῖαν μακρὴν πόντου τε χαροπὸν οἶδμα καὶ ἀνέμων βίας· θνητοὶ δὲ πολλοὶ καρδίᾳ πλανώμενοι ἱδρυσάμεσθα πημάτων","english":"We must not conceal either those around Pythagoras, who say: \"God is one, and he is not, as some suppose, outside the ordering of the universe, but within it, whole in the whole circle, overseer of all generation, mixture of all things, always being and worker of his own powers and works, light of all in heaven and father of all, mind and ensoulment of the whole circle, mover of all.\" These things too are sufficient for the knowledge of God, written down by them under the inspiration of God, and selected by us for one who is able to perceive even a little truth.\n\nLet there come to us (for philosophy alone is not sufficient) but even poetry itself, which is wholly occupied with falsehood, now at last barely bearing witness to the truth, or rather confessing to God its mythical deviation; let any poet who wishes come first. Aratus, then, conceives the power of God to pervade all things, so that all things may grow steadfastly, and they always propitiate him as first and last: \"Hail, father, great wonder, great boon to men.\" In this way also the Ascraean Hesiod hints at God: \"For he himself is king and ruler of all; no other of the immortals contends with him for power.\" And already on the stage they partially reveal the truth: one, looking up to the aether and the sky, says, \"Consider this to be god,\" Euripides; and Sophocles, son of Sophillus, says: \"In truth, one, one is god, who made the heaven and the broad earth, the bright swell of the sea, and the force of the winds; but we mortals, many in heart, wandering, have set up images of sufferings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"κρᾶσις τῶν ὅλων","severity":"info","text":"The phrase 'mixture of all things' reflects Stoic physics, where God as a material principle blends with matter (krasis di' holōn). Clement uses it to align Pythagorean monotheism with his own apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀσκραῖος Ἡσίοδος","severity":"info","text":"Hesiod is called 'Ascraean' after his Boeotian hometown. The quoted lines (Theogony 886, 892) assert Zeus's sole kingship, which Clement reads as a pagan foreshadowing of monotheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Εὐριπίδης","severity":"info","text":"The fragment attributed to Euripides ('Consider this to be god') is a commonplace in early Christian apologetic (cf. Justin, Apol. 1.46; Athenagoras, Leg. 5). Clement likely draws from a doxographical collection.","cites":[],"named_sources":["Justin Martyr 2nd cent.","Athenagoras 2nd cent."],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἴτω δὲ ἡμῖν","severity":"info","text":"This passage marks a rhetorical shift: after citing philosophers (Pythagoreans), Clement summons poets as witnesses. The phrase 'let there come to us' introduces a series of poetic testimonies (Aratus, Hesiod, Euripides, Sophocles).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Πυθαγόραν","severity":"info","text":"The 'Pythagorean' quotation is not attested in surviving pre-Clementine sources; it may be a Hellenistic Jewish or early Christian pseudepigraphon. Clement treats it as inspired prophecy (epipnoia theou).","cites":[],"named_sources":["Riedweg 2002"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σοφίλλου","severity":"caution","text":"The patronymic 'Sophillou' for Sophocles is unusual; the standard form is 'Sophilou'. The variant may be a scribal error or a deliberate archaism. The text is otherwise secure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pythagorean quotation is uncertain; it may be a lost Hellenistic text or a Christian composition.","The patronymic 'Sophillou' for Sophocles is a textual variant; the standard reading is 'Sophilou'."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"παραψυχὴν θεῶν ἀγάλματ' ἐκ λίθων, ἢ χαλκέων ἢ χρυσοτεύκτων ἢ ἐλεφαντίνων τύπους· θυσίας τε τούτοις καὶ κενὰς πανηγύρεις νέμοντες, οὕτως εὐσεβεῖν νομίζομεν. Οὑτοσὶ μὲν ἤδη καὶ παρακεκινδυνευμένως ἐπὶ τῆς σκηνῆς τὴν ἀλήθειαν τοῖς θεαταῖς παρεισήγαγεν. Ὁ δὲ Θρᾴκιος ἱεροφάντης καὶ ποιητὴς ἅμα, ὁ τοῦ Οἰάγρου Ὀρφεύς, μετὰ τὴν τῶν ὀργίων ἱεροφαντίαν καὶ τῶν εἰδώλων τὴν θεολογίαν, παλινῳδίαν ἀληθείας εἰσάγει, τὸν ἱερὸν ὄντως ὀψέ ποτε, ὅμως δ' οὖν ᾄδων λόγον· φθέγξομαι οἷς θέμις ἐστί· θύρας δ' ἐπίθεσθε βέβηλοι πάντες ὁμῶς· σὺ δ' ἄκουε, φαεσφόρου ἔκγονε Μήνης, Μουσαῖε, ἐξερέω γὰρ ἀληθέα, μηδέ σε τὰ πρὶν ἐν στήθεσσι φανέντα φίλης αἰῶνος ἀμέρσῃ. Εἰς δὲ λόγον θεῖον βλέψας τούτῳ προσέδρευε, ἰθύνων κραδίης νοερὸν κύτος· εὖ δ' ἐπίβαινε ἀτραπιτοῦ, μοῦνον δ' ἐσόρα κόσμοιο ἄνακτα ἀθάνατον. Εἶτα ὑποβὰς διαρρήδην ἐπιφέρει· εἷς ἔστ', αὐτογενής, ἑνὸς ἔκγονα πάντα τέτυκται· ἐν δ' αὐτοῖς αὐτὸς περινίσσεται, οὐδέ τις αὐτὸν εἰσορᾷ θνητῶν, αὐτὸς δέ γε πάντας ὁρᾶται. Οὕτως μὲν δὴ Ὀρφεὺς χρόνῳ τέ ποτε συνῆκεν πεπλανημένος. Ἀλλὰ σὺ μὴ μέλλων, βροτὲ ποικιλόμητι, βράδυνε, ἀλλὰ παλίμπλαγκτος στρέψας θεὸν ἱλάσκοιο. Εἰ γὰρ καὶ τὰ μάλιστα ἐναύσματά τινα τοῦ λόγου τοῦ θείου λαβόντες Ἕλληνες ὀλίγα ἄττα τῆς ἀληθείας ἐφθέγξαντο, προσμαρτυροῦσι μὲν τὴν δύναμιν αὐτῆς οὐκ ἀποκεκρυμμένην, σφᾶς δὲ αὐτοὺς ἐλέγχουσιν ἀσθενεῖς, οὐκ ἐφικόμενοι τοῦ τέλους. Ἤδη γὰρ οἶμαι παντί τῳ δῆλον γεγονέναι ὡς τῶν χωρὶς τοῦ λόγου τῆς ἀληθείας ἐνεργούντων τι ἢ καὶ φθεγγο μένων ὁμοίων ὄντων τοῖς χωρὶς βάσεως βαδίζειν βιαζομένοις.","english":"of gods, images made of stone, or bronze, or gold-wrought, or ivory figures; and offering sacrifices to these and empty festivals, we think we are being pious. This man already, and with some risk, introduced the truth to the spectators on the stage. But the Thracian hierophant and poet at once, Orpheus the son of Oiagros, after the hierophancy of the mysteries and the theology of the idols, introduces a palinode of truth, singing the truly sacred word, though late: \"I will speak to those for whom it is lawful; close the doors, all you profane ones. And you, Musaeus, offspring of the light-bearing Moon, listen; for I will speak the truth, and may the things that formerly appeared in your breast not deprive you of dear life. But looking to the divine word, attend to it, guiding the intelligent vessel of your heart; and walk well on the path, and behold only the immortal king of the cosmos.\" Then, subjoining, he explicitly adds: \"He is one, self-begotten, all things are born of one; in them he himself moves about, and no mortal sees him, but he himself sees all.\" Thus indeed Orpheus, after some time, understood, having been led astray. But you, mortal of varied mind, do not delay, but turning back, propitiate God. For even if the Greeks, having taken some sparks of the divine word, uttered a few things of the truth, they bear witness to its power not being hidden, but they convict themselves of weakness, not attaining the end. For I think it is now clear to everyone that those who do or speak anything without the word of truth are like those who force themselves to walk without a base.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παραψυχὴν θεῶν ἀγάλματ' ἐκ λίθων","severity":"info","text":"Clement contrasts true piety with the worship of material images, a recurring theme in the Protrepticus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παλινῳδίαν ἀληθείας","severity":"info","text":"Clement uses 'palinode' (recantation) to describe Orpheus's later correction of his earlier theology, echoing the term's use in Plato's Phaedrus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς ἔστ', αὐτογενής","severity":"info","text":"The Orphic fragment quoted here (one god, self-begotten) parallels Jewish and Christian monotheistic language, though Clement treats it as a partial truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὁ δὲ Θρᾴκιος ἱεροφάντης καὶ ποιητὴς ἅμα, ὁ τοῦ Οἰάγρου Ὀρφεύς","severity":"info","text":"Orpheus, son of Oiagros, was a legendary Thracian poet and hierophant; Clement cites him to show that even pagan authorities glimpsed truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα ὑποβὰς διαρρήδην ἐπιφέρει","severity":"info","text":"Clement marks a transition from Orpheus's palinode to a direct quotation, using 'then subjoining he explicitly adds' to structure his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προσμαρτυροῦσι μὲν τὴν δύναμιν αὐτῆς οὐκ ἀποκεκρυμμένην","severity":"info","text":"Clement argues that Greek philosophers and poets, despite partial truths, witness to the power of divine reason but fail to reach the end.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παραψυχὴν θεῶν' is ambiguous: it may mean 'souls of gods' or, as taken here, 'images of gods' (with παραψυχὴν as a variant for παραψυχήν, 'consolation' or 'effigy').","The Orphic fragment's exact wording and extent are uncertain; Clement may be paraphrasing or quoting from memory."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"Δυσωπούντων δέ σε εἰς σωτηρίαν καὶ οἱ περὶ τοὺς θεοὺς ὑμῶν ἔλεγχοι, οὓς διὰ τὴν ἀλήθειαν ἐκβιαζόμενοι κωμῳδοῦσι ποιηταί. Μένανδρος γοῦν ὁ κωμικὸς ἐν Ἡνιόχῳ [ἐν Ὑποβολιμαίῳ] τῷ δράματι οὐδείς μ' ἀρέσκει (φησὶ) περιπατῶν ἔξω θεὸς μετὰ γραός, οὐδ' εἰς οἰκίας παρεισιὼν ἐπὶ τοῦ σανιδίου μητραγύρτης· τοιοῦτοι γὰρ οἱ μητραγύρται. Ὅθεν εἰκότως ὁ Ἀντισθένης ἔλεγεν αὐτοῖς μεταιτοῦσιν· \"οὐ τρέφω τὴν μητέρα τῶν θεῶν, ἣν οἱ θεοὶ τρέφωσιν\". Πάλιν δὲ ὁ αὐτὸς κωμῳδιοποιὸς ἐν Ἱερείᾳ τῷ δράματι χαλεπαίνων πρὸς τὴν συνήθειαν διελέγχειν πειρᾶται τὸν ἄθεον τῆς πλάνης τῦφον, ἐπιφθεγγόμενος ἐμφρόνως εἰ γὰρ ἕλκει τὸν θεὸν τοῖς κυμβάλοις ἄνθρωπος εἰς ὃ βούλεται, ὁ τοῦτο ποιῶν ἐστι μείζων τοῦ θεοῦ· ἀλλ' ἔστι τόλμης καὶ βίας ταῦτ' ὄργανα εὑρημέν' ἀνθρώποισιν. Καὶ οὐχὶ μόνος ὁ Μένανδρος, ἀλλὰ καὶ Ὅμηρος καὶ Εὐριπίδης καὶ ἄλλοι συχνοὶ ποιηταὶ διελέγχουσιν ὑμῶν τοὺς θεοὺς καὶ λοιδορεῖσθαι οὐ δεδίασιν οὐδὲ καθ' ὁπόσον αὐτοῖς. Αὐτίκα τὴν Ἀθηνᾶν \"κυνάμυιαν\" καὶ τὸν Ἥφαιστον \"ἀμφιγύην\" καλοῦσιν, τῇ δὲ Ἀφροδίτῃ ἡ Ἑλένη φησὶ μηκέτι σοῖσι πόδεσσιν ὑποστρέψειας Ὄλυμπον. Ἐπὶ δὲ τοῦ Διονύσου ἀναφανδὸν Ὅμηρος γράφει ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας σεῦε κατ' ἠγάθεον Νυσήιον· αἳ δ' ἅμα πᾶσαι θύσθλα χαμαὶ κατέχευαν ὑπ' ἀνδροφόνοιο Λυκούργου. Ἄξιος ὡς ἀληθῶς Σωκρατικῆς διατριβῆς ὁ Εὐριπίδης εἰς τὴν ἀλήθειαν ἀπιδὼν καὶ τοὺς θεατὰς ὑπεριδών, ποτὲ μὲν τὸν Ἀπόλλωνα, ὃς μεσομφάλους ἕδρας ναίει βροτοῖσι στόμα νέμων σαφέστατα, διελέγχων, κείνῳ πειθόμενος τὴν τεκοῦσαν ἔκτανον, ἐκεῖνον ἡγεῖσθ' ἀνόσιον καὶ κτείνετε·","english":"The proofs concerning your gods, which the poets, compelled by the truth, ridicule, also shame you into salvation. Menander the comic poet, at any rate, in his drama *The Charioteer* [*The Supposititious Child*] says: \"No god pleases me who walks about outside with an old woman, nor one who enters houses on a little board, a begging priest of Cybele; for such are the begging priests of Cybele.\" Hence Antisthenes naturally said to them when they begged: \"I do not feed the mother of the gods, whom the gods feed.\" Again, the same comic poet in his drama *The Priestess*, angered at the custom, attempts to refute the godless vanity of the error, wisely exclaiming: \"For if a man draws the god by cymbals wherever he wishes, the one doing this is greater than the god; but these are instruments of boldness and violence invented for men.\" And not only Menander, but also Homer and Euripides and many other poets refute your gods and do not fear to revile them, even to the extent they do. For instance, they call Athena \"dog-fly\" and Hephaestus \"lame of both feet,\" and Helen says to Aphrodite: \"May you never return to Olympus with your feet.\" And concerning Dionysus, Homer writes openly: \"who once drove the nurses of raging Dionysus throughout sacred Nysa; and they all cast their sacred implements to the ground at the hands of man-slaying Lycurgus.\" Euripides, truly worthy of a Socratic school, looking to the truth and disregarding the spectators, at one time refutes Apollo, \"who dwells in the navel-stone of the earth, dispensing the clearest oracle to mortals,\" saying: \"Trusting him, I killed the woman who bore me; consider him unholy and kill him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μένανδρος","severity":"info","text":"Menander (c. 342–291 BCE) was a leading playwright of New Comedy. Clement cites two of his lost plays, The Charioteer (Ἡνίοχος) and The Priestess (Ἱέρεια), to show that even comic poets mocked pagan gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μητραγύρτης","severity":"info","text":"A μητραγύρτης was a wandering beggar-priest of Cybele (the Mother of the gods), known for ecstatic rites and collecting alms. Clement uses the term pejoratively to link pagan worship with charlatanry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κυνάμυιαν","severity":"info","text":"Clement reports that poets called Athena κυνάμυια (dog-fly), a Homeric epithet (Iliad 21.394) used by Ares to insult Athena. The term reflects the irreverent treatment of gods in epic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀντισθένης","severity":"info","text":"Antisthenes (c. 445–365 BCE), founder of the Cynic school, is quoted refusing alms to begging priests: 'I do not feed the mother of the gods, whom the gods feed.' This aligns with Clement's critique of pagan mendicancy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν δὲ ὁ αὐτὸς κωμῳδιοποιὸς","severity":"info","text":"Clement uses a repetitive structure (Πάλιν δέ) to introduce a second Menander citation, building a cumulative argument that poets from comedy to epic expose the absurdity of pagan gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Εὐριπίδης","severity":"info","text":"Clement praises Euripides as 'worthy of a Socratic school' for his criticism of Apollo. The reference to killing the mother alludes to Orestes, a Euripidean character who blames Apollo for matricide.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft notes a textual variant in the play title (Ἡνιόχῳ / Ὑποβολιμαίῳ); the Greek text includes both, but the intended reference is uncertain.","The phrase 'κυνάμυιαν' is a hapax in Clement; its exact nuance in context may be more insulting than the translation 'dog-fly' suggests."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":71,"ref":"p71","source":"ἐκεῖνος ἥμαρτ', οὐκ ἐγώ, ἀμαθέστερος ὢν τοῦ καλοῦ καὶ τῆς δίκης, τοτὲ δ' ἐμμανῆ εἰσάγων Ἡρακλέα καὶ μεθύοντα ἀλλαχόθι καὶ ἄπληστον· πῶς γὰρ οὐχί; Ὃς ἑστιώμενος τοῖς κρέασι χλωρὰ σῦκ' ἐπήσθιεν ἄμουσ' ὑλακτῶν ὥστε βαρβάρῳ μαθεῖν. Ἥδη δὲ ἐν Ἴωνι τῷ δράματι γυμνῇ τῇ κεφαλῇ ἐκκυκλεῖ τῷ θεάτρῳ τοὺς θεούς· πῶς οὖν δίκαιον τοὺς νόμους ὑμᾶς βροτοῖς γράψαντας αὐτοὺς ἀδικίας ὀφλισκάνειν; Εἰ δ', οὐ γὰρ ἔσται, τῷ λόγῳ δὲ χρήσομαι, δίκας βιαίων δώσετ' ἀνθρώποις γάμων, σὺ καὶ Ποσειδῶν Ζεὺς δ', ὃς οὐρανοῦ κρατεῖ, ναοὺς τίνοντες\n\nἀδικίας κενώσετε.\n\nὭρα τοίνυν τῶν ἄλλων ἡμῖν τῇ τάξει προδιηνυσμένων ἐπὶ τὰς προφητικὰς ἰέναι γραφάς· καὶ γὰρ οἱ χρησμοὶ τὰς εἰς τὴν θεοσέβειαν ἡμῖν ἀφορμὰς ἐναργέστατα προτείνοντες θεμελιοῦσι τὴν ἀλήθειαν· γραφαὶ δὲ αἱ θεῖαι καὶ πολιτεῖαι σώφρονες σύντομοι σωτηρίας ὁδοί· γυμναὶ κομμωτικῆς καὶ τῆς ἐκτὸς καλλιφωνίας καὶ στωμυλίας καὶ κολακείας ὑπάρχουσαι ἀνιστῶσιν ἀγχόμενον ὑπὸ κακίας τὸν ἄνθρωπον, ὑπερείδουσαι τὸν ὄλισθον τὸν βιωτικόν, μιᾷ καὶ τῇ αὐτῇ φωνῇ πολλὰ θεραπεύουσαι, ἀποτρέπουσαι μὲν ἡμᾶς τῆς ἐπιζημίου ἀπάτης, προτρέπουσαι δὲ ἐμφανῶς εἰς προὖπτον σωτηρίαν. Αὐτίκα γοῦν ἡ προφῆτις ἡμῖν ᾀσάτω πρώτη Σίβυλλα τὸ ᾆσμα τὸ σωτήριον· οὗτος ἰδοὺ πάντ' ἐστὶ σαφής, ἀπλάνητος ὑπάρχει· ἔλθετε, μὴ σκοτίην δὲ διώκετε καὶ ζόφον αἰεί. Ἠελίου γλυκυδερκές, ἰδού, φάος ἔξοχα λάμπει. Γνῶτε δὲ κατθέμενοι σοφίην ἐν στήθεσιν ὑμῶν. Εἷς θεός ἐστι βροχάς, ἀνέμους, σεισμούς τ' ἐπιπέμπων, ἀστεροπάς, λιμούς, λοιμοὺς καὶ κήδεα λυγρὰ καὶ νιφετούς, κρύσταλλα· τί δὴ καθ' ἓν ἐξαγορεύω;","english":"That one sinned, not I, being more ignorant of the beautiful and of justice, and elsewhere he introduces Heracles as mad and drunk and insatiable; for how not? He, while feasting, ate green figs with his meats, barking in an unmusical way, so that a barbarian might learn. And already in the drama *Ion* he brings the gods on stage with bare head before the theatre; how then is it just that you, who have written laws for mortals, should yourselves incur the charge of injustice? But if—though it will not be—I shall use the argument, you will pay the penalty for violent marriages to men, you and Poseidon, and Zeus, who rules the sky, emptying your temples in payment for injustice.\n\nIt is time, then, after the other matters have been completed by us in order, to proceed to the prophetic writings. For the oracles, offering us the most evident starting points for piety, lay the foundation of truth. And the divine scriptures and temperate constitutions are concise paths of salvation. Being bare of ornamentation and of external fine speech and loquacity and flattery, they raise up man oppressed by vice, supporting the slippery path of life, healing many things with one and the same voice, turning us away from harmful deception, and clearly urging us toward manifest salvation. So then, let the prophetess Sibyl first sing for us the saving song: \"Behold, this is all clear, it is unerring; come, do not pursue darkness and gloom forever. Behold, the sweet-gazing light of the sun shines exceedingly. Know, laying wisdom in your breasts. There is one god who sends rains, winds, earthquakes, lightning, famines, plagues, and grievous sorrows, and snows, frosts; why do I enumerate each one?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥρα τοίνυν ... ἐπὶ τὰς προφητικὰς ἰέναι γραφάς","severity":"info","text":"This sentence marks a clear structural transition from the critique of pagan gods to the introduction of prophetic writings, specifically the Sibylline Oracles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σίβυλλα","severity":"info","text":"Clement cites the Sibyl, a prophetic figure in Greco-Roman tradition, to lend authority to his argument. The Sibylline Oracles were Jewish and Christian pseudepigrapha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἷς θεός ἐστι βροχάς, ἀνέμους, σεισμούς τ' ἐπιπέμπων","severity":"info","text":"This line echoes the monotheistic and theophanic language of the Hebrew Bible, reminiscent of passages like Job 37–38 or Psalm 104, adapted to a Sibylline context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφῆτις","severity":"info","text":"Clement calls the Sibyl a 'prophetess' (προφῆτις), applying a biblical term to a pagan oracle, thereby Christianizing her authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γυμναὶ κομμωτικῆς ... ὑπάρχουσαι","severity":"info","text":"Clement contrasts the plain style of scripture with pagan rhetoric, a topos found in other early Christian apologists like Justin Martyr and Tertullian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Σίβυλλα","severity":"info","text":"The Sibyl was widely cited by early Christian writers (e.g., Lactantius, Augustine) as a non-Jewish witness to monotheism, enhancing apologetic appeal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the Sibylline quotation is not verbatim from known Sibylline collections; Clement may be paraphrasing or using a variant tradition."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"Οὐρανοῦ ἡγεῖται, γαίης κρατεῖ, αὐτὸς ὑπάρχει. ἐνθέως σφόδρα τὴν μὲν ἀπάτην ἀπεικάζουσα τῷ σκότει, τὴν δὲ τοῦ θεοῦ γνῶσιν ἡλίῳ καὶ φωτί, ἄμφω δὲ παραθεμένη τῇ συγκρίσει τὴν ἐκλογὴν διδάσκει· τὸ γὰρ ψεῦδος οὐ ψιλῇ τῇ παραθέσει τἀληθοῦς διασκεδάννυται, τῇ δὲ χρήσει τῆς ἀληθείας ἐκβιαζόμενον φυγαδεύεται. Ἱερεμίας δὲ ὁ προφήτης ὁ πάνσοφος, μᾶλλον δὲ ἐν Ἱερεμίᾳ τὸ ἅγιον πνεῦμα ἐπιδείκνυσι τὸν θεόν. \"Θεὸς ἐγγίζων ἐγώ εἰμι\", φησί, \"καὶ οὐχὶ θεὸς πόρρωθεν. Εἰ ποιήσει τι ἄνθρωπος ἐν κρυφαίοις, καὶ ἐγὼ οὐκ ὄψομαι αὐτόν; Οὐχὶ τοὺς οὐρανοὺς καὶ τὴν γῆν ἐγὼ πληρῶ; Λέγει κύριος.\" Πάλιν δὲ αὖ διὰ Ἡσαΐου \"Τίς μετρήσει\", φησί, \"τὸν οὐρανὸν σπιθαμῇ καὶ πᾶσαν τὴν γῆν δρακί;\" Ὅρα τὸ μέγεθος τοῦ θεοῦ καὶ καταπλάγηθι. Τοῦτον προσκυνήσωμεν, ἐφ' οὗ φησιν ὁ προφήτης \"ἀπὸ προσώπου σου ὄρη τακήσονται, ὡς ἀπὸ προσώπου πυρὸς τήκεται κηρός.\" Οὗτος, φησίν, ἐστὶν ὁ θεός, \"οὗ θρόνος μέν ἐστιν ὁ οὐρανός, ὑποπό διον δὲ ἡ γῆ\", \"ὃς ἐὰν ἀνοίξῃ τὸν οὐρανόν, τρόμος σε λήψε ται.\" Βούλει καὶ περὶ τῶν εἰδώλων ἀκοῦσαι τί φησὶν προφή της οὗτος; \"Παραδειγματισθήσονται ἔμπροσθεν τοῦ ἡλίου καὶ ἔσται τὰ θνησιμαῖα αὐτῶν βρώματα τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς θηρίοις τῆς γῆς, καὶ σαπήσεται ὑπὸ τοῦ ἡλίου καὶ τῆς σελήνης, ἃ αὐτοὶ ἠγάπησαν καὶ οἷς αὐτοὶ ἐδούλευσαν, καὶ ἐμπρησθήσεται ἡ πόλις αὐτῶν. \"Φθαρή σεσθαι δὲ καὶ τὰ στοιχεῖα καὶ τὸν κόσμον σὺν καὶ αὐτοῖς λέγει· \"ἡ γῆ\", φησί, \"παλαιωθήσεται καὶ ὁ οὐρανὸς παρελεύσεται\", \"τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα.\" Τί δὲ ὅταν πάλιν ἑαυτὸν δεικνύναι ὁ θεὸς βουληθῇ διὰ Μωυσέως;","english":"He rules heaven, he governs earth, he himself exists. Vehemently inspired, she likens deception to darkness, knowledge of God to the sun and light, and by setting both side by side in comparison, she teaches choice; for falsehood is not dispelled by mere juxtaposition with truth, but is driven out and banished by the use of truth. Jeremiah the prophet, the all-wise—or rather, the Holy Spirit in Jeremiah—reveals God. \"I am a God who draws near,\" he says, \"and not a God from afar. If a man does something in secret, will I not see it? Do I not fill the heavens and the earth? Says the Lord.\" And again through Isaiah: \"Who will measure the heaven with a span and the whole earth with a fist?\" Behold the greatness of God and be amazed. Let us worship Him, of whom the prophet says, \"Before your face mountains will melt, as wax melts before fire.\" This, he says, is the God \"whose throne is heaven, whose footstool is earth,\" \"who, if he opens the heaven, will seize you with trembling.\" Do you also wish to hear what this prophet says about the idols? \"They will be paraded in disgrace before the sun, and their carrion will be food for the birds of the sky and the beasts of the earth, and they will rot under the sun and the moon—those things which they loved and which they served—and their city will be burned.\" And he says that the elements and the world together with them will perish: \"The earth,\" he says, \"will grow old and the heaven will pass away,\" \"but the word of the Lord endures forever.\" And what when God again wishes to reveal himself through Moses?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts deception (ἀπάτην) with knowledge of God (γνῶσιν τοῦ θεοῦ) using light and darkness imagery, emphasizing that truth actively expels falsehood.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς ἐγγίζων ἐγώ εἰμι","severity":"info","text":"Clement attributes to Jeremiah a divine self-declaration: 'I am a God who draws near.' This is not a direct biblical quotation but a paraphrase or apocryphal saying, possibly from a lost version of Jeremiah.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς μετρήσει τὸν οὐρανὸν σπιθαμῇ","severity":"info","text":"The rhetorical question from Isaiah ('Who will measure the heaven with a span?') is not found in the canonical Septuagint; it may derive from an apocryphal or variant tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ προσώπου σου ὄρη τακήσονται","severity":"info","text":"The image of mountains melting before God's face is not a direct biblical citation; it echoes theophanic language in Psalms or prophetic literature, possibly adapted by Clement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παραδειγματισθήσονται ἔμπροσθεν τοῦ ἡλίου","severity":"info","text":"The prophecy about idols being disgraced and their carrion eaten by birds and beasts is not a direct biblical quote; it may be a composite or paraphrase of prophetic denunciations (cf. Jeremiah, Ezekiel).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general philosophical contrast (deception vs. truth) to a series of prophetic testimonies (Jeremiah, Isaiah, Moses), building a cumulative argument for monotheism against idolatry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Several scriptural citations are not verbatim from the Septuagint; Clement may be quoting from memory, using apocryphal sources, or paraphrasing freely.","The identity of 'she' (ἀπεικάζουσα) in the first sentence is unclear; it may refer to a personified Wisdom or to a specific female figure (e.g., the Sibyl) from the preceding context."],"confidence":"medium","notes":[]},{"i":73,"ref":"p73","source":"\"Ἴδετε ἴδετε ὅτι ἐγώ εἰμι καὶ οὐκ ἔστι θεὸς ἕτερος πλὴν ἐμοῦ. Ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω· πατάξω κἀγὼ ἰάσομαι, καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου.\" Ἀλλὰ καὶ ἑτέρου ἐπακοῦσαι θέλεις χρησμῳδοῦ; Ἔχεις τὸν χορὸν πάντα τὸν προφητικόν, τοὺς συνθιασώτας τοῦ Μωυσέως. Τί φησὶν αὐτοῖς τὸ πνεῦμα τὸ ἅγιον διὰ Ὠσηέ; Οὐκ ὀκνήσω λέγειν \"ἰδού, ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα\", οὗ αἱ χεῖρες τὴν στρατιὰν τοῦ οὐρανοῦ ἐθεμελίωσαν. Ἔτι δὲ καὶ διὰ Ἡσαΐου (καὶ ταύτην ἀπομνημονεύσω σοι τὴν φωνήν)· \"ἐγώ εἰμι, ἐγώ εἰμι\", φησίν, \"ὁ κύριος ὁ λαλῶν δικαιοσύνην καὶ ἀναγγέλλων ἀλήθειαν· συνάχθητε καὶ ἥκετε· βουλεύσασθε ἅμα, οἱ σῳζόμενοι ἀπὸ τῶν ἐθνῶν. Οὐκ ἔγνωσαν οἱ αἴροντες τὸ ξύλον γλύμμα αὐτῶν, καὶ προσευχόμενοι θεοῖς οἳ οὐ σώσουσιν αὐτούς.\" Εἶθ' ὑποβάς \"ἐγώ\", φησίν, \"ὁ θεός, καὶ οὐκ ἔστι πλὴν ἐμοῦ δίκαιος, καὶ σωτὴρ οὐκ ἔστι πάρεξ ἐμοῦ· ἐπιστράφητε πρός με καὶ σωθήσεσθε οἱ ἀπ' ἐσχάτου τῆς γῆς. Ἐγώ εἰμι ὁ θεὸς καὶ οὐκ ἔστιν ἄλλος· κατ'","english":"See, see that I am, and there is no other god besides me. I will kill and I will make alive; I will strike and I will heal, and there is none who will escape from my hands. But do you wish to hear another oracle? You have the whole prophetic chorus, the fellow-revelers of Moses. What does the Holy Spirit say to them through Hosea? I will not hesitate to say: \"Behold, I who make firm the thunder and create the wind, whose hands laid the foundation of the army of heaven.\" And again through Isaiah (and I will recall this utterance for you): \"I am, I am,\" he says, \"the Lord who speaks justice and proclaims truth; gather together and come; take counsel together, you who are saved from among the nations. Those who lift up the carving of wood did not know them, and they pray to gods who will not save them.\" Then, continuing, he says: \"I am the God, and there is no just one besides me, and there is no savior except me; turn to me and you who are from the ends of the earth will be saved. I am the God and there is no other; for","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἴδετε ἴδετε ὅτι ἐγώ εἰμι καὶ οὐκ ἔστι θεὸς ἕτερος πλὴν ἐμοῦ","severity":"info","text":"Clement adapts a divine self-declaration reminiscent of Exodus 20:2-3 and Isaiah 45:5-6, but the phrasing is not a direct quotation from the Septuagint.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω· πατάξω κἀγὼ ἰάσομαι","severity":"info","text":"This claim of power over life and death echoes Deuteronomy 32:39 and 2 Kings 5:7, but Clement reworks the language for rhetorical effect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδού, ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα","severity":"info","text":"Clement attributes this to Hosea, but it is not a direct citation from the canonical book; it may be a paraphrase or from a lost variant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι, ἐγώ εἰμι, φησίν, ὁ κύριος ὁ λαλῶν δικαιοσύνην καὶ ἀναγγέλλων ἀλήθειαν","severity":"info","text":"This passage is loosely based on Isaiah 45:18-19 and 48:1-2, but Clement combines and adapts the verses freely.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοὺς συνθιασώτας τοῦ Μωυσέως","severity":"info","text":"Clement calls the prophets 'fellow-revelers of Moses,' using the Dionysiac term θίασος to contrast pagan mysteries with true prophecy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ καὶ ἑτέρου ἐπακοῦσαι θέλεις χρησμῳδοῦ","severity":"info","text":"This rhetorical question marks a transition from a single oracle to a series of prophetic testimonies, building a cumulative argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Hosea quotation is uncertain; it may be a paraphrase or from a non-canonical tradition.","The exact biblical referents for the divine self-declarations are unclear due to Clement's free adaptation."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"ἐμαυτοῦ ὀμνύω.\" Τοῖς δὲ εἰδωλολάτραις δυσχεραίνει λέγων \"τίνι ὡμοιώσατε κύριον; ἢ τίνι ὁμοιώματι ὡμοιώσατε αὐτόν; Μὴ εἰκόνα ἐποίησεν τέκτων, ἢ χρυσοχόος χωνεύσας χρυσίον περιεχρύσωσεν αὐτόν;\" Καὶ τὰ ἐπὶ τούτοις. Μὴ οὖν ἔτι ὑμεῖς εἰδωλολάτραι; Ἀλλὰ κἂν νῦν φυλάξασθε τὰς ἀπειλάς· ὀλολύξει γὰρ τὰ γλυπτὰ καὶ τὰ χειροποίητα, μᾶλλον δὲ οἱ ἐπ' αὐτοῖς πεποι θότες, ἀναίσθητος γὰρ ἡ ὕλη. Ἔτι φησίν· \"ὁ κύριος σείσει πόλεις κατοικουμένας καὶ τὴν οἰκουμένην ὅλην καταλήψεται τῇ χειρὶ ὡς νοσσιάν.\" Τί σοι σοφίας ἀναγγέλλω μυστήρια καὶ ῥήσεις ἐκ παιδὸς Ἑβραίου σεσοφισμένου; \"Κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ\", καὶ \"Κύριος δίδωσι σοφίαν καὶ ἀπὸ προσώπου αὐτοῦ γνῶσις καὶ σύνεσις\". \"Ἕως πότε, ὀκνηρέ, κατάκεισαι; Πότε δὲ ἐξ ὕπνου ἐγερθήσῃ; Ἐὰν δὲ ἄοκνος ᾖς, ἥξει σοι ὥσπερ πηγὴ ὁ ἄμητός σου\", ὁ λόγος ὁ πατρικός, ὁ ἀγαθὸς λύχνος, ὁ κύριος ἐπάγων τὸ φῶς, τὴν πίστιν πᾶσι καὶ σωτηρίαν. \"Κύριος\" γὰρ \"ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύι αὐτοῦ,\" ὥς φησιν Ἱερεμίας, \"ἀνώρθωσεν τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ.\" Ἀποπε σόντας γὰρ ἡμᾶς ἐπὶ τὰ εἴδωλα ἡ σοφία, ἥ ἐστιν ὁ λόγος αὐτοῦ, ἀνορθοῖ ἐπὶ τὴν ἀλήθειαν. Καὶ αὕτη πρώτη τοῦ παραπτώματος ἀνάστασις· ὅθεν ἀποτρέπων εἰδωλολατρείας ἁπάσης ὁ θεσπέσιος παγκάλως ἀνακέκραγε Μωυσῆς· \"Ἄκουε Ἰσραήλ· κύριος ὁ θεός σου, κύριος εἷς ἐστι\", καὶ \"κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύ σεις\"· νῦν δὴ οὖν σύνετε, ὦ ἄνθρωποι, κατὰ τὸν μακάριον ψαλμῳδὸν ἐκεῖνον τὸν Δαβίδ·","english":"I swear by myself.\" And to the idolaters he says with displeasure, \"To what have you likened the Lord? Or to what likeness have you likened him? Did a carpenter make an image, or a goldsmith, having melted gold, gild it?\" And so forth. Are you still idolaters, then? But even now beware of the threats; for the carved images and the handiworks will wail, or rather those who trust in them, for matter is insensate. He further says: \"The Lord will shake inhabited cities and will seize the whole inhabited world with his hand as a nest.\" What mysteries of wisdom and utterances from a Hebrew child, cunningly wrought, do I announce to you? \"The Lord created me as the beginning of his ways for his works,\" and \"The Lord gives wisdom, and from his face come knowledge and understanding.\" \"How long, sluggard, do you lie down? When will you be roused from sleep? But if you are not idle, your harvest will come to you like a spring,\" the paternal word, the good lamp, the Lord bringing light, faith and salvation to all. For \"the Lord who made the earth by his might,\" as Jeremiah says, \"set the inhabited world upright by his wisdom.\" For we, having fallen away toward idols, wisdom, which is his word, sets us upright toward the truth. And this is the first resurrection from transgression; whence the divine Moses, turning us away from all idolatry, has most beautifully cried out: \"Hear, O Israel: the Lord your God, the Lord is one,\" and \"You shall worship the Lord your God and serve him alone.\" Now then, understand, O men, according to that blessed psalmist David:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίνι ὡμοιώσατε κύριον; ἢ τίνι ὁμοιώματι ὡμοιώσατε αὐτόν;","severity":"info","text":"Clement paraphrases or quotes a prophetic critique of idolatry, likely from Hosea or a similar source, though the exact verse is not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄκουε Ἰσραήλ· κύριος ὁ θεός σου, κύριος εἷς ἐστι","severity":"info","text":"Clement cites the Shema Yisrael (Deuteronomy 6:4), a central monotheistic confession, to reinforce the rejection of idolatry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις","severity":"info","text":"This echoes the commandment of exclusive worship, likely from Exodus 20:3-5 or Deuteronomy, though not a direct verbatim quote.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰδωλολάτραις","severity":"info","text":"Clement addresses idolaters, a key polemical target in early Christian apologetics, arguing that matter is insensate and images cannot represent the divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ αὕτη πρώτη τοῦ παραπτώματος ἀνάστασις","severity":"info","text":"Clement frames the turn from idolatry as a 'first resurrection,' linking repentance to a spiritual rebirth, a thematic climax in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ τὸν μακάριον ψαλμῳδὸν ἐκεῖνον τὸν Δαβίδ","severity":"info","text":"Clement invokes David as a blessed psalmist, typical of early Christian reception of the Psalms as prophetic and authoritative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first prophetic quotation ('To what have you likened the Lord?') is not explicitly identified; it may be a paraphrase of Hosea or another minor prophet.","The phrase 'the Lord created me as the beginning of his ways' is attributed to a 'Hebrew child' but its exact biblical reference is unclear."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"\"Δράξασθε παιδείας, μή ποτε ὀργισθῇ κύριος, καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας, ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ. Μακάριοι πάντες οἱ πεποιθότες ἐπ' αὐτῷ.\" Ἤδη δὲ ὑπεροικτείρων ἡμᾶς ὁ κύριος τὸ σωτήριον ἐνδίδωσι μέλος, οἷον ἐμβατήριον ῥυθμόν· \"Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι; Ἵνα τί ἀγαπᾶτε ματαιότητα καὶ ζητεῖτε ψεῦδος;\" Τίς οὖν ἡ ματαιότης καὶ τί τὸ ψεῦδος; Ὁ ἅγιος ἀπόστολος τοῦ κυρίου τοὺς Ἕλληνας αἰτιώμενος ἐξηγήσεταί σοι· \"ὅτι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλ' ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἤλλαξαν τὴν δόξαν τοῦ θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου, καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα.\" Καὶ μὴν ὅ γε θεὸς οὗτος, ὃς \"ἐν ἀρχῇ ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν\"· σὺ δὲ τὸν μὲν θεὸν οὐ νοεῖς, τὸν δὲ οὐρανὸν προσκυνεῖς, καὶ πῶς οὐκ ἀσεβεῖς; Ἄκουε πάλιν προφήτου λέγοντος \"ἐκλείψει μὲν ὁ ἥλιος καὶ ὁ οὐρανὸς σκοτισθήσεται, λάμψει δὲ ὁ παντοκράτωρ εἰς τὸν αἰῶνα, καὶ δυνάμεις τῶν οὐρανῶν σαλευθήσονται καὶ οἱ οὐρανοὶ εἱλιγήσονται ὡς δέρρις ἐκτεινόμενοι καὶ συστελλόμενοι\" (αὗται γὰρ αἱ προφητικαὶ φωναί) \"καὶ ἡ γῆ φεύξεται ἀπὸ προσώπου κυρίου.\" Καὶ μυρίας ἂν ἔχοιμί σοι γραφὰς παραφέρειν, ὧν οὐδὲ \"κεραία παρελεύσεται μία\", μὴ οὐχὶ ἐπιτελὴς γενομένη· \"τὸ γὰρ στόμα κυρίου\", τὸ ἅγιον πνεῦμα, \"ἐλάλησεν ταῦτα.\" \"Μὴ τοίνυν μηκέτι,\" φησίν, \"υἱέ μου, ὀλιγώρει παιδείας κυρίου, μηδ' ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος.\" Ὢ τῆς ὑπερβαλλούσης φιλανθρωπίας·","english":"Seize education, lest the Lord become angry and you perish from the righteous path, when his wrath is quickly kindled. Blessed are all who trust in him.\" Already, pitying us deeply, the Lord gives forth the saving strain, like a marching rhythm: \"Sons of men, how long will you be heavy-hearted? Why do you love vanity and seek falsehood?\" What then is vanity and what is falsehood? The holy apostle of the Lord, accusing the Greeks, will explain to you: \"Because, having known God, they did not glorify or thank him as God, but were vain in their reasonings, and exchanged the glory of God for the likeness of a perishable human image, and worshipped the creation rather than the creator.\" And indeed, this God is the one who \"in the beginning made the heaven and the earth\"; but you do not understand God, yet you worship the heaven—how are you not impious? Listen again to the prophet saying: \"The sun will fail and the heaven will be darkened, but the Almighty will shine forever, and the powers of the heavens will be shaken, and the heavens will be rolled up like a curtain stretched out and drawn together\" (for these are the prophetic voices) \"and the earth will flee from the face of the Lord.\" And I could bring forward countless scriptures for you, of which not \"a single stroke will pass by\" without being fulfilled; \"for the mouth of the Lord,\" the Holy Spirit, \"spoke these things.\" \"Therefore, no longer,\" he says, \"my son, neglect the education of the Lord, nor be unstrung when reproved by him.\" O the exceeding philanthropy!","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δράξασθε παιδείας, μή ποτε ὀργισθῇ κύριος","severity":"info","text":"The opening lines echo the language of prophetic warning, likely from the Septuagint, though not a direct quotation; the phrase 'seize education' (παιδείας) is a key Clementine theme.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι;","severity":"info","text":"This is a paraphrase of a prophetic call, possibly from the Minor Prophets (cf. Zechariah or Malachi), but not a verbatim Septuagint citation; Clement adapts it for rhetorical effect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν","severity":"info","text":"Clement attributes this to 'the holy apostle,' likely Paul; it is not a direct Pauline quotation but a summary of the critique of idolatry found in Romans 1:21-25.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"A clear allusion to Genesis 1:1 (LXX: 'Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν'), used to contrast the creator with the created heavens that pagans worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκλείψει μὲν ὁ ἥλιος καὶ ὁ οὐρανὸς σκοτισθήσεται","severity":"info","text":"This apocalyptic imagery is not a direct biblical quotation but a composite of prophetic themes (cf. Isaiah 24:23, 34:4 LXX); Clement presents it as 'prophetic voices.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παιδείας","severity":"info","text":"Παιδεία (paideia) here means 'education' or 'discipline' in a Christian sense, not merely classical learning; Clement redefines it as divine instruction leading to salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening warning ('Seize education...') is not identified by Clement; it may be a loose paraphrase of a prophetic or wisdom text. The phrase 'the mouth of the Lord, the Holy Spirit' is a theological gloss, not a scriptural citation."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"οὐδ' ὡς μαθηταῖς ὁ διδάσκαλος οὐδ' ὡς οἰκέταις ὁ κύριος οὐδ' ὡς θεὸς ἀνθρώποις, \"πατὴρ δὲ ὣς ἤπιος\" νουθετεῖ υἱούς. Εἶτα Μωυσῆς μὲν ὁμολογεῖ \"ἔμφοβος εἶναι καὶ ἔντρομος\", ἀκούων περὶ τοῦ λόγου, σὺ δὲ τοῦ λόγου ἀκροώμενος τοῦ θείου οὐ δέδιας; Οὐκ ἀγωνιᾷς; Οὐχὶ ἅμα τε εὐλαβῇ καὶ σπεύδεις ἐκμαθεῖν, τουτέστι σπεύδεις εἰς σωτηρίαν, φοβούμενος τὴν ὀργήν, ἀγαπήσας τὴν χάριν, ζηλώσας τὴν ἐλπίδα, ἵνα ἐκκλίνῃς τὴν κρίσιν; Ἥκετε ἥκετε, ὦ νεολαία ἡ ἐμή· \"ἢν γὰρ μὴ αὖθις ὡς τὰ παιδία γένησθε καὶ ἀναγεννηθῆτε,\" ὥς φησιν ἡ γραφή, τὸν ὄντως ὄντα πατέρα οὐ μὴ ἀπολάβητε, \"οὐδ' οὐ μὴ εἰσελεύσεσθέ ποτε εἰς τὴν βασιλείαν τῶν οὐρανῶν.\"\n\nΠῶς γὰρ εἰσελθεῖν ἐπιτέτραπται τῷ ξένῳ; Ἀλλ' ὅταν, οἶμαι, ἐγγραφῇ καὶ πολιτευθῇ καὶ τὸν πατέρα ἀπολάβῃ, τότε \"ἐν τοῖς τοῦ πατρὸς\" γενήσεται, τότε κληρονομῆσαι καταξιωθήσεται, τότε τῆς βασιλείας τῆς πατρῴας κοινω νήσει τῷ γνησίῳ, τῷ \"ἠγαπημένῳ\". Αὕτη γὰρ ἡ πρωτότοκος ἐκκλησία ἡ ἐκ πολλῶν ἀγαθῶν συγκειμένη παιδίων· ταῦτ' ἔστι τὰ \"πρωτότοκα τὰ ἐναπογεγραμμένα ἐν οὐρα νοῖς\" καὶ τοσαύταις \"μυριάσιν ἀγγέλων\" συμπανηγυρίζοντα· πρωτότοκοι δὲ παῖδες ἡμεῖς οἱ τρόφιμοι τοῦ θεοῦ, οἱ τοῦ \"πρωτοτόκου\" γνήσιοι φίλοι, οἱ πρῶτοι τῶν ἄλλων ἀνθρώπων τὸν θεὸν νενοηκότες, οἱ πρῶτοι τῶν ἁμαρτιῶν ἀπεσπασμένοι, οἱ πρῶτοι τοῦ διαβόλου κεχωρισμένοι. Νυνὶ δὲ τοσούτῳ τινές εἰσιν ἀθεώτεροι, ὅσῳ φιλανθρωπότερος ὁ θεός· ὃ μὲν γὰρ ἐκ δούλων υἱοὺς ἡμᾶς γενέσθαι βούλεται, οἳ δὲ καὶ υἱοὶ γενέσθαι ὑπερηφανήκασιν. Ὢ τῆς ἀπονοίας τῆς πολλῆς· τὸν κύριον ἐπαισχύνεσθε.","english":"Not as a teacher to his pupils, nor as a master to his servants, nor as a god to men, but \"as a gentle father\" he admonishes his sons. Then Moses confesses that he is \"full of fear and trembling\" when he hears about the Word, but you, hearing the divine Word, are you not afraid? Do you not tremble? Do you not at once both revere and hasten to learn, that is, hasten to salvation, fearing the wrath, loving the grace, longing for the hope, so that you may escape the judgment? Come, come, O my youth: \"For unless you become like children again and are reborn,\" as the Scripture says, you will not recover the truly existing father, \"nor will you ever enter into the kingdom of heaven.\"\n\nFor how is the stranger permitted to enter? But when, I think, he is enrolled and becomes a citizen and recovers the father, then he will be \"in the father's house,\" then he will be deemed worthy to inherit, then he will share in the paternal kingdom with the true son, the \"beloved.\" For this is the firstborn church, composed of many good children; these are \"the firstborn enrolled in the heavens\" and celebrating together with so many \"myriads of angels.\" And we are firstborn children, the nurslings of God, the genuine friends of the \"firstborn,\" the first of other men to have understood God, the first to have been torn away from sins, the first to have been separated from the devil. But now some are so much more godless as God is more philanthropic: for he wishes us to become sons from slaves, while they have disdained even to become sons. O the great folly! You are ashamed of the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατὴρ δὲ ὣς ἤπιος","severity":"info","text":"Clement adapts Homer, Odyssey 2.47, where Telemachus speaks of a gentle father; the phrase is recontextualized to describe God's paternal admonition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἢν γὰρ μὴ αὖθις ὡς τὰ παιδία γένησθε καὶ ἀναγεννηθῆτε","severity":"info","text":"This echoes John 3:3-5 (cf. 'unless you are born again'), though Clement's wording is closer to a baptismal catechetical tradition than a direct citation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρωτότοκος ἐκκλησία","severity":"info","text":"Clement uses 'firstborn church' to denote the elect community of believers, drawing on the Pauline concept of the firstborn (cf. Col 1:15, 18) but applying it ecclesially.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγγραφῇ καὶ πολιτευθῇ","severity":"info","text":"The language of enrollment and citizenship reflects Greco-Roman civic and legal procedures for gaining membership in a city or association, here metaphorically applied to Christian initiation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἥκετε ἥκετε, ὦ νεολαία ἡ ἐμή","severity":"info","text":"This repeated imperative marks a rhetorical climax, shifting from admonition to direct appeal, and echoes the call of a herald or a father summoning his children.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρωτότοκα τὰ ἐναπογεγραμμένα ἐν οὐρανοῖς","severity":"info","text":"The phrase 'firstborn enrolled in the heavens' anticipates later Christian ideas of a celestial registry of the elect, found in apocalyptic and liturgical texts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρωτότοκος ἐκκλησία' could be read as either the church as firstborn or the firstborn as church; the translation takes it as the former.","The source of the quotation 'ἢν γὰρ μὴ αὖθις...' is not explicitly identified by Clement; it may be a loose paraphrase of a baptismal formula rather than a direct scriptural citation."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"Ἐλευθερίαν ἐπαγγέλλεται, ὑμεῖς δὲ εἰς δουλείαν ἀποδιδράσκετε. Σωτη ρίαν χαρίζεται, ὑμεῖς δὲ εἰς ἄνθρωπον ὑποφέρεσθε. Ζωὴν δωρεῖται αἰώνιον, ὑμεῖς δὲ τὴν κόλασιν ἀναμένετε, καὶ \"τὸ πῦρ\" δὲ προσκοπεῖτε, \"ὃ ἡτοίμασεν ὁ κύριος τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ.\" Διὰ τοῦτο ὁ μακάριος ἀπόστολος \"μαρτύρομαι ἐν κυρίῳ,\" φησίν, \"μηκέτι ὑμᾶς περιπατεῖν, καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, ἐσκοτισμένοι τῇ διανοίᾳ ὄντες καὶ ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν· οἵτινες ἑαυτοὺς παρέ δωκαν ἀπηλγηκότες τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης καὶ πλεονεξίας.\" Τοιούτου μάρτυρος ἐλέγχοντος τὴν τῶν ἀνθρώπων ἄνοιαν καὶ θεὸν ἐπιβοωμένου, τί δὴ ἕτερον ὑπολείπεται τοῖς ἀπίστοις ἢ κρίσις καὶ καταδίκη; Οὐ κάμνει δὲ ὁ κύριος παραινῶν, ἐκφοβῶν, προτρέπων, διεγείρων, νουθετῶν· ἀφυπνίζει γέ τοι καὶ τοῦ σκότους αὐτοῦ τοὺς πεπλανημένους διανίστησιν· \"ἔγειρε,\" φησίν, \"ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστὸς κύριος,\" ὁ τῆς ἀναστάσεως ἥλιος, ὁ \"πρὸ ἑωσφόρου\" γεννώμενος, ὁ ζωὴν χαρισάμενος ἀκτῖσιν ἰδίαις. Μὴ οὖν περιφρονείτω τις τοῦ λόγου, μὴ λάθῃ καταφρονῶν ἑαυτοῦ. Λέγει γάρ που ἡ γραφή· \"σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τοῦ καρδίας ὑμῶν ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ.\" Ἡ δὲ δοκιμασία τίς ἐστιν εἰ θέλεις μαθεῖν, τὸ ἅγιόν σοι πνεῦμα ἐξηγήσεται· \"καὶ εἶδον τὰ ἔργα μου,\" φησί, \"τεσσαράκοντα ἔτη·","english":"He promises freedom, but you sell yourselves into slavery. He bestows salvation, but you fall away to a man. He gives eternal life as a gift, but you await punishment, and you even look ahead to \"the fire which the Lord prepared for the devil and his angels.\" Therefore the blessed apostle says, \"I adjure you in the Lord, no longer to walk as the nations walk in the vanity of their mind, being darkened in understanding and estranged from the life of God, because of the ignorance that is in them, because of the hardness of their heart; who have given themselves over, having become callous in licentiousness, to the practice of every impurity and greed.\" With such a witness convicting the folly of men and calling upon God, what else remains for the unbelievers but judgment and condemnation? Yet the Lord does not grow weary of exhorting, terrifying, urging, rousing, admonishing; he even awakens and raises up from their darkness those who have gone astray: \"Arise,\" he says, \"you who sleep, and stand up from the dead, and the Lord Christ will dawn upon you,\" the sun of the resurrection, who is born \"before the morning star,\" who bestows life with his own rays. Therefore let no one despise the Word, lest he unwittingly despise himself. For somewhere Scripture says: \"Today, if you hear his voice, do not harden your hearts as in the provocation on the day of trial in the desert, where your fathers were tested in the proving.\" And what the proving is, if you wish to learn, the Holy Spirit will explain to you: \"And I saw my works,\" it says, \"for forty years.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πῦρ ὃ ἡτοίμασεν ὁ κύριος τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ","severity":"info","text":"Clement quotes an unidentified source; the phrase echoes Matt 25:41 (the fire prepared for the devil and his angels) but is not a direct citation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μαρτύρομαι ἐν κυρίῳ ... μηκέτι ὑμᾶς περιπατεῖν","severity":"info","text":"The long apostolic quotation is not from a canonical epistle; it may be a free composition or from a lost source, attributed to 'the blessed apostle' (Paul).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔγειρε, ὁ καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν","severity":"info","text":"This call to awaken and rise from the dead is not a direct biblical verse; it may be a liturgical or paraenetic formula adapted by Clement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε ... μὴ σκληρύνητε","severity":"info","text":"The warning not to harden hearts 'as in the provocation on the day of trial in the desert' alludes to Exod 17:1-7 (the testing at Massah) but is not a verbatim quote.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ εἶδον τὰ ἔργα μου, τεσσαράκοντα ἔτη","severity":"info","text":"The phrase 'I saw my works for forty years' is not a known biblical verse; it may be a paraphrase of Num 14:34 or a lost apocryphon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸ ἑωσφόρου","severity":"info","text":"Clement calls Christ 'born before the morning star', a title found in Ps 110:3 LXX (ἑωσφόρος) and used in early Christian hymnody to denote Christ's pre-existence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the long apostolic quotation is uncertain; it may be a free composition by Clement or a lost text.","The phrase 'I saw my works for forty years' is not identifiable as a biblical verse; its origin is unclear."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"διὸ προσώχθισα τῇ γενεᾷ ταύτῃ καὶ εἶπον· ἀεὶ πλανῶνται τῇ καρδίᾳ· αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου, ὡς ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.\" Ὁρᾶτε τὴν ἀπειλήν· ὁρᾶτε τὴν προτροπήν· ὁρᾶτε τὴν τιμήν· τί δὴ οὖν ἔτι τὴν χάριν εἰς ὀργὴν μεταλλάσσομεν καὶ οὐχὶ ἀναπεπταμέναις ταῖς ἀκοαῖς καταδεχόμενοι τὸν λόγον ἐν ἁγναῖς ξενοδοχοῦμεν ταῖς ψυχαῖς τὸν θεόν; Μεγάλη γὰρ τῆς ἐπαγγελίας αὐτοῦ ἡ χάρις, ἐὰν σήμερον τῆς φωνῆς αὐτοῦ ἀκούσωμεν· τὸ δὲ σήμερον καθ' ἑκάστην [αὐτοῦ] αὔξεται τὴν ἡμέραν, ἔστ' ἂν ἡ σήμερον ὀνομάζηται. Μέχρι δὲ συντελείας καὶ ἡ σήμερον καὶ ἡ μάθησις διαμένει· καὶ τότε ἡ ὄντως σήμερον ἡ ἀνελλιπὴς τοῦ θεοῦ ἡμέρα τοῖς αἰῶσι συνεκτείνεται. Ἀεὶ οὖν τῆς φωνῆς ὑπακούωμεν τοῦ θείου λόγου· ἡ σήμερον γὰρ ἀίδιος· αἰώνων ἐστὶν εἰκών, σύμβολον δὲ τοῦ φωτὸς ἡ ἡμέρα, φῶς δὲ ὁ λόγος ἀνθρώποις, δι' οὗ καταυγαζόμεθα τὸν θεόν. Εἰκότως ἄρα πιστεύσασι μὲν καὶ ὑπακούουσιν ἡ χάρις ὑπερπλεονάσει, ἀπειθήσασι δὲ καὶ πλανωμένοις κατὰ καρδίαν, ὁδούς τε τὰς κυριακὰς μὴ ἐγνωκόσιν, ἃς εὐθείας ποιεῖν καὶ εὐτρεπίζειν παρήγγειλεν Ἰωάννης, τούτοις δὴ προσώχθισεν ὁ θεὸς καὶ ἀπειλεῖ· καὶ δὴ καὶ τὸ τέλος τῆς ἀπειλῆς αἰνιγματωδῶς ἀπειλήφασιν οἱ παλαιοὶ","english":"Therefore I was angered at this generation and said, \"They are always straying in heart; they themselves have not known my ways, as I swore in my wrath: 'Will they enter into my rest?'\" See the threat; see the exhortation; see the honor. Why then do we still exchange grace for wrath, and not, with open ears, receive the Word and, in pure souls, give hospitality to God? For the grace of his promise is great, if we hear his voice today. And this \"today\" increases day by day, as long as \"today\" is named. Until the consummation, both \"today\" and learning endure; and then the true \"today,\" the unceasing day of God, extends through the ages. Therefore let us always hearken to the voice of the divine Word; for \"today\" is eternal; it is an image of the ages, and day is a symbol of light, and light is the Word for men, through whom we are illumined to see God. Rightly, then, for those who believe and obey, grace will superabound; but for those who are disobedient and straying in heart, and who have not known the Lord's ways—which John commanded to make straight and to prepare—for these God has been angered and threatens. And indeed the ancient ones have enigmatically received the end of the threat.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσώχθισα τῇ γενεᾷ ταύτῃ","severity":"info","text":"Clement adapts a divine speech from the Psalms; the phrase echoes Ps 2:1-2 LXX, where God is angered at a generation that does not know His ways.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σήμερον","severity":"info","text":"Clement uses 'today' (σήμερον) as a theological symbol for the eternal present of divine instruction, linking it to the unceasing day of God and the light of the Word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωάννης","severity":"info","text":"The reference to John commanding to make straight and prepare the Lord's ways likely alludes to John the Baptist's role in the Gospels (e.g., Mt 3:3) or to the Johannine tradition of moral preparation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁρᾶτε τὴν ἀπειλήν· ὁρᾶτε τὴν προτροπήν· ὁρᾶτε τὴν τιμήν","severity":"info","text":"This triple imperative (see the threat, see the exhortation, see the honor) structures the passage as a rhetorical climax, contrasting divine warning with invitation and reward.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ παλαιοὶ","severity":"info","text":"Clement claims that 'the ancient ones' (likely earlier Christian or Jewish interpreters) received the end of the threat enigmatically, suggesting a tradition of allegorical reading of divine punishment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου","severity":"caution","text":"The Greek text has a shift from first-person divine speech to third-person narration; the English draft smooths this, but the original may reflect a composite quotation or a scribal adaptation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὐτοὶ δὲ οὐκ ἔγνωσαν' could be part of the divine speech or a narrative aside; the English draft treats it as direct quotation, but the Greek is ambiguous.","The identity of 'οἱ παλαιοὶ' is unspecified; it may refer to Jewish exegetes, early Christian teachers, or a specific school like the Alexandrian tradition."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":79,"ref":"p79","source":"τῶν Ἑβραίων πλανῆται· οὐ γὰρ εἰσελθεῖν εἰς τὴν κατάπαυσιν λέγονται διὰ τὴν ἀπιστίαν, πρὶν ἢ σφᾶς αὐτοὺς κατακολουθήσαντας τῷ Μωυσέως διαδόχῳ ὀψέ ποτε ἔργῳ μαθεῖν, οὐκ ἂν ἄλλως σωθῆναι, μὴ οὐχὶ ὡς Ἰησοῦς πεπιστευκότας. Φιλάνθρωπος δὲ ὢν ὁ κύριος πάντας ἀνθρώπους \"εἰς ἐπίγνωσιν τῆς ἀληθείας\" παρακαλεῖ, ὁ τὸν παράκλητον ἀποστέλλων. Τίς οὖν ἡ ἐπίγνωσις; Θεοσέβεια· \"θεοσέβεια δὲ πρὸς πάντα ὠφέλιμος\" κατὰ τὸν Παῦλον, \"ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης.\" Πόσου, ὁμολογήσατε, ὦ ἄνθρωποι, εἰ ἐπιπράσκετο σωτηρία ἀίδιος, ὠνήσασθε ἄν; Οὐδὲ εἰ τὸν Πακτωλόν τις ὅλον, τοῦ χρυσίου τὸ ῥεῦμα τὸ μυθικόν, ἀπομετρήσαι, ἀντάξιον σωτηρίας μισθὸν ἀριθμήσει. Μὴ οὖν ἀποκάμητε· ἔξεστιν ὑμῖν, ἢν ἐθέλητε, ἐξωνήσασθαι τὴν πολυτίμητον σωτηρίαν οἰκείῳ θησαυρῷ, ἀγάπῃ καὶ πίστει, ζωῆς ὅς ἐστιν ἀξιόλογος μισθός. Ταύτην ἡδέως τὴν τιμὴν ὁ θεὸς λαμβάνει. \"Ἠλπίκαμεν γὰρ ἐπὶ θεῷ ζῶντι, ὅς ἐστι σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν.\" Οἱ δὲ ἄλλοι περιπεφυκότες τῷ κόσμῳ, οἷα φυκία τινὰ ἐνάλοις πέτραις, ἀθανασίας ὀλιγωροῦσιν, καθάπερ ὁ Ἰθακήσιος γέρων οὐ τῆς ἀληθείας καὶ τῆς ἐν οὐρανῷ πατρί δος, πρὸς δὲ καὶ τοῦ ὄντως ὄντος ἱμειρόμενοι φωτός, ἀλλὰ τοῦ καπνοῦ. Θεοσέβεια δὲ ἐξομοιοῦσα τῷ θεῷ κατὰ τὸ δυνατὸν τὸν ἄνθρωπον κατάλληλον ἐπιγράφεται διδάσκαλον θεὸν τὸν καὶ μόνον ἀπεικάσαι κατ' ἀξίαν δυνάμενον ἄνθρωπον θεῷ.","english":"The Hebrews are wanderers; for they are said not to enter into the rest because of their faithlessness, until, having followed the successor of Moses, they learned late by experience that they could not be saved otherwise, not as those who have believed like Jesus. But the Lord, being philanthropic, calls all men \"to the knowledge of the truth,\" sending the Paraclete. What then is this knowledge? Piety; \"and piety is beneficial for all things,\" according to Paul, \"having a promise of life both present and future.\" How much, confess, O men, if eternal salvation were sold, would you have bought it? Not even if one measured out the whole Pactolus, the mythical stream of gold, would he count out a wage equivalent to salvation. Therefore do not grow weary; it is possible for you, if you wish, to purchase the precious salvation with your own treasure, love and faith, which is the worthy wage of life. This price God gladly receives. \"For we have hoped in the living God, who is the savior of all men, especially of the faithful.\" But the others, clinging to the world like some seaweed to sea-washed rocks, are careless of immortality, just as the Ithacan old man longs not for the truth and the fatherland in heaven, nor for the truly existing light, but for smoke. Piety, making man like God as far as possible, fittingly claims God as teacher, who alone is able to make man like God worthily.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν Ἑβραίων πλανῆται· οὐ γὰρ εἰσελθεῖν εἰς τὴν κατάπαυσιν","severity":"info","text":"Clement alludes to the Septuagint of Psalm 94:11 (LXX 95:11), where God swears that the faithless will not enter His rest.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῷ Μωυσέως διαδόχῳ","severity":"info","text":"The 'successor of Moses' likely refers to Joshua (Ἰησοῦς), who led the Hebrews into the Promised Land, contrasting with the faithless wanderers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ἐπίγνωσιν τῆς ἀληθείας","severity":"info","text":"This phrase echoes 1 Timothy 2:4, where Paul speaks of knowledge of the truth, though Clement adapts it to his protreptic context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν Πακτωλόν","severity":"info","text":"Pactolus was a river in Lydia (Asia Minor) famed for gold sands, a common trope for immense wealth in Greek literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ Ἰθακήσιος γέρων","severity":"info","text":"The 'Ithacan old man' is Odysseus, who in Homer's Odyssey longs for the smoke of his homeland, not the true light; Clement contrasts this with Christian longing for truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοσέβεια","severity":"info","text":"Piety (θεοσέβεια) is defined as the knowledge of truth and the means of salvation, making man like God; Clement cites Paul for its universal benefit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the successor of Moses' is ambiguous: it could be Joshua or a later figure; the context favors Joshua as the one who leads to rest.","The phrase 'not as those who have believed like Jesus' is syntactically unclear; it may mean 'not as those who have believed in Jesus' or 'not as Jesus believed'."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"Ταύτην ὁ ἀπόστολος τὴν διδασκαλίαν θείαν ὄντως ἐπιστάμενος \"σὺ δέ, ὦ Τιμόθεε,\" φησίν, \"ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως ἐν Χριστῷ.\" Ἱερὰ γὰρ ὡς ἀληθῶς τὰ ἱερο ποιοῦντα καὶ θεοποιοῦντα γράμματα, ἐξ ὧν γραμμάτων καὶ συλλαβῶν τῶν ἱερῶν τὰς συγκειμένας γραφάς, τὰ συντάγματα, ὁ αὐτὸς ἀκολούθως ἀπόστολος \"θεοπνεύστους\" καλεῖ, \"ὠφελίμους οὔσας πρὸς διδασκαλίαν, πρὸς ἔλεγχον, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτημένος.\" Οὐκ ἄν τις οὕτως ἐκπλαγείη τῶν ἄλλων ἁγίων τὰς προτροπὰς ὡς αὐτὸν τὸν κύριον τὸν φιλάνθρωπον· οὐδὲν γὰρ ἀλλ' ἢ τοῦτο ἔργον μόνον ἐστὶν αὐτῷ σῴζεσθαι τὸν ἄνθρωπον. Βοᾷ γοῦν ἐπείγων εἰς σωτηρίαν αὐτὸς \"ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν·\" ἐπιστρέφει τοὺς ἀνθρώπους πλησιάζοντας τῷ φόβῳ. Ταύτῃ καὶ ὁ ἀπόστολος τοῦ κυρίου παρακαλῶν τοὺς Μακεδόνας ἑρμηνεὺς γίνεται τῆς θείας φωνῆς, \"ὁ κύριος ἤγγικεν\" λέγων, \"εὐλαβεῖσθε μὴ καταληφθῶμεν κενοί.\" Ὑμεῖς δὲ ἐς τοσοῦτον ἀδεεῖς, μᾶλλον δὲ ἄπιστοι, μήτε αὐτῷ πειθόμενοι τῷ κυρίῳ μήτε τῷ Παύλῳ, καὶ ταῦτα ὑπὲρ Χριστοῦ δεομένῳ. \"Γεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ θεός.\" Ἡ πίστις εἰσάξει, ἡ πεῖρα διδάξει, ἡ γραφὴ παιδαγωγήσει \"δεῦτε, ὦ τέκνα,\" λέγουσα, \"ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς.\" Εἶτα ὡς ἤδη πεπιστευκόσι συντόμως ἐπιλέγει \"τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς\"; Ἡμεῖς ἐσμεν, φήσομεν, οἱ τἀγαθοῦ προσκυνηταί, οἱ τῶν ἀγαθῶν ζηλωταί. Ἀκούσατε οὖν \"οἱ μακράν,\" ἀκούσατε \"οἱ ἐγγύς\"·","english":"The apostle, knowing this teaching to be truly divine, says, \"But you, O Timothy, from infancy know the sacred letters, which are able to make you wise for salvation through faith in Christ.\" For truly sacred are the letters that make holy and make divine, from which sacred letters and syllables the composed scriptures, the treatises, the same apostle consistently calls \"inspired,\" \"being useful for teaching, for refutation, for correction, for education in righteousness, so that the man of God may be complete, dependent for every good work.\" No one would be so struck by the exhortations of other saints as by the Lord himself, the lover of mankind; for nothing else but this is his sole work: that man be saved. He himself cries out, hastening to salvation, \"The kingdom of heaven has drawn near\"; he turns men back who are approaching fear. And the apostle of the Lord, exhorting the Macedonians, becomes interpreter of the divine voice, saying, \"The Lord has drawn near, beware lest we be caught empty.\" But you are so fearless, or rather faithless, that you obey neither the Lord himself nor Paul, and this when he is pleading on behalf of Christ. \"Taste and see that the Lord is good.\" Faith will lead in, experience will teach, scripture will guide, saying, \"Come, O children, listen to me, I will teach you the fear of the Lord.\" Then, as to those who already believe, it briefly adds, \"Who is the man who desires life, who loves to see good days?\" We are, we will say, the worshipers of the good, the zealots of good things. Listen, then, \"you who are far off,\" listen, \"you who are near.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ δέ, ὦ Τιμόθεε, ἀπὸ βρέφους ἱερὰ γράμματα οἶδας","severity":"info","text":"Clement adapts 1 Timothy and 2 Timothy, but the exact phrase is not a direct biblical quotation; it echoes Paul's address to Timothy, blending scriptural language with Clement's own emphasis on sacred letters.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἱερὰ γράμματα","severity":"info","text":"The phrase 'sacred letters' is a key term; Clement plays on its etymology to mean 'letters that make holy' (ἱεροποιοῦντα) and 'make divine' (θεοποιοῦντα), linking literacy to spiritual transformation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a direct address to Timothy to a general exhortation, using a series of scriptural echoes and imperatives ('Taste and see', 'Come, O children') to build a call to faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μακεδόνας","severity":"info","text":"The reference to Paul exhorting the Macedonians alludes to 2 Corinthians 8–9 and Acts 16–17, where Paul's missionary work in Macedonia is prominent; Clement uses this to model apostolic urgency.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's phrase 'the man of God may be complete' echoes Pauline language (e.g., Ephesians 4:13) and anticipates later ascetic ideals of spiritual perfection, influencing Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'σὺ δέ, ὦ Τιμόθεε' is unclear; it may be a loose paraphrase of 1 Timothy 1:18 or a non-canonical tradition.","The identity of 'the apostle' is ambiguous; Clement likely refers to Paul, but the text does not specify which epistle is being quoted."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"οὐκ ἀπεκρύβη τινὰς ὁ λόγος· φῶς ἐστι κοινόν, ἐπιλάμπει πᾶσιν ἀνθρώποις· οὐδεὶς Κιμμέριος ἐν λόγῳ· σπεύσωμεν εἰς σωτηρίαν, ἐπὶ τὴν παλιγγενεσίαν· εἰς μίαν ἀγάπην συναχθῆναι οἱ πολλοὶ κατὰ τὴν τῆς μοναδικῆς οὐσίας ἕνωσιν σπεύσωμεν. Ἀγαθοεργούμενοι ἀναλόγως ἑνότητα διώκωμεν, τὴν ἀγαθὴν ἐκζητοῦντες μονάδα. Ἡ δὲ ἐκ πολλῶν ἕνωσις ἐκ πολυφωνίας καὶ διασπορᾶς ἁρμονίαν λαβοῦσα θεϊκὴν μία γίνεται συμφωνία, ἑνὶ χορηγῷ καὶ διδασκάλῳ τῷ λόγῳ ἑπομένη, ἐπ' αὐτὴν τὴν ἀλήθειαν ἀναπαυομένη, \"Ἀββᾶ\" λέγουσα \"ὁ πατήρ\"· ταύτην ὁ θεὸς τὴν φωνὴν τὴν ἀληθινὴν ἀσπάζεται παρὰ τῶν αὑτοῦ παίδων πρώτην καρπούμενος.\n\nἈλλ' ἐκ πατέρων, φατέ, παραδεδομένον ἡμῖν ἔθος ἀνατρέπειν οὐκ εὔλογον. Καὶ τί δὴ οὐχὶ τῇ πρώτῃ τροφῇ, τῷ γάλακτι, χρώμεθα, ᾧ δήπουθεν συνείθισαν ἡμᾶς ἐκ γενετῆς αἱ τίτθαι; Τί δὲ αὐξάνομεν ἢ μειοῦμεν τὴν πατρῴαν οὐσίαν, καὶ οὐχὶ τὴν ἴσην, ὡς παρειλήφαμεν, διαφυλάττομεν; Τί δὲ οὐκέτι τοῖς κόλποις τοῖς πατρῴοις ἐναποβλύζομεν, ἢ καὶ τὰ ἄλλα, ἃ νηπιάζοντες ὑπὸ μητράσιν τε ἐκτρεφόμενοι γέλωτα ὤφλομεν, ἐπιτελοῦμεν ἔτι, ἀλλὰ σφᾶς αὐτούς, καὶ εἰ μὴ παιδαγωγῶν ἐτύχομεν ἀγαθῶν, ἐπανωρθώσαμεν; Εἶτα ἐπὶ τῶν πάτων αἱ παρεκβάσεις καίτοι ἐπιζήμιοι καὶ ἐπισφαλεῖς οὖσαι, ὅμως γλυκεῖαί πως προσπίπτουσιν, ἐπὶ δὲ τοῦ βίου οὐχὶ τὸ ἔθος καταλιπόντες τὸ πονηρὸν καὶ ἐμπαθὲς καὶ ἄθεον, κἂν οἱ πατέρες χαλεπαίνωσιν, ἐπὶ τὴν ἀλήθειαν ἐκκλινοῦμεν καὶ τὸν ὄντως ὄντα πατέρα ἐπιζητήσομεν, οἷον δηλητήριον φάρμακον τὴν συνήθειαν ἀπωσάμενοι;","english":"The word was hidden from no one; it is a common light, it shines upon all people. No one is Cimmerian in the word. Let us hasten to salvation, to regeneration; let us hasten to be gathered into one love, the many, according to the union of the monadic essence. Doing good works proportionately, let us pursue unity, seeking the good monad. And the union from many, having taken harmony from polyphony and dispersion, becomes one symphony, following one leader and teacher, the word, resting upon truth itself, saying \"Abba, Father.\" God welcomes this true voice from his children, reaping it as first fruit.\n\nBut you say, \"It is not reasonable to overturn the custom handed down to us from our fathers.\" And why then do we not use our first food, milk, with which the nurses accustomed us from birth? Why do we increase or decrease the paternal property, and not preserve it equal, as we received it? Why do we no longer gurgle in our fathers' laps, or perform the other things for which, as infants nursed by our mothers, we incurred laughter, but we correct ourselves, even if we did not have good tutors? Then, in the case of falls, deviations, though harmful and dangerous, somehow strike us as sweet, but in the case of life, shall we not abandon the evil, passionate, and godless custom, even if our fathers are angry, and turn aside to the truth and seek the truly existing father, thrusting away habit like a poisonous drug?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μοναδικῆς οὐσίας ἕνωσιν","severity":"info","text":"The phrase 'union of the monadic essence' reflects Clement's Platonic and Middle Platonic language, where the monad symbolizes the divine principle of unity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀββᾶ ὁ πατήρ","severity":"info","text":"The cry 'Abba, Father' echoes the New Testament (Mark 14:36; Romans 8:15; Galatians 4:6), where it expresses intimate address to God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κιμμέριος","severity":"info","text":"Cimmerians were a mythical people in perpetual darkness; Clement uses 'Cimmerian' proverbially to mean utterly ignorant, contrasting with the light of the Logos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from exhortation to a rhetorical dialogue, where Clement anticipates and refutes an objection about ancestral custom, using analogies from daily life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παλιγγενεσίαν","severity":"info","text":"The term 'regeneration' (παλιγγενεσία) appears in Stoic and early Christian contexts (e.g., Titus 3:5) for spiritual rebirth; Clement uses it to denote salvation through the Logos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's argument against custom as a 'poisonous drug' anticipates later Christian critiques of pagan tradition, influencing apologetic and catechetical literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ πρώτῃ τροφῇ, τῷ γάλακτι' is ambiguous: it could refer literally to breast milk or metaphorically to early education; the context supports both."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"Τοῦτ' αὐτὸ γάρ τοι τὸ κάλλιστον τῶν ἐγχειρουμένων ἐστίν, ὑποδεῖξαι ὑμῖν ὡς ἀπὸ μανίας καὶ τοῦ τρισαθλίου τούτου ἔθους ἐμισήθη ἡ θεοσέβεια· οὐ γὰρ ἂν ἐμισήθη ποτὲ ἢ ἀπηγορεύθη ἀγαθὸν τοσοῦτον, οὗ μεῖζον οὐδὲν ἐκ θεοῦ δεδώρηταί πω τῇ τῶν ἀνθρώπων γενέσει, εἰ μὴ συναρπαζόμενοι τῷ ἔθει, εἶτα μέντοι ἀποβύσαντες τὰ ὦτα ἡμῖν, οἷον ἵπποι σκληραύχενες ἀφηνιάζοντες, τοὺς χαλινοὺς ἐνδακόντες, ἀποφεύγετε τοὺς λόγους, ἀποσείσασθαι μὲν τοὺς ἡνιόχους ὑμῶν τοῦ βίου ἡμᾶς ἐπιποθοῦντες, ἐπὶ δὲ τοὺς κρημνοὺς τῆς ἀπωλείας ὑπὸ τῆς ἀνοίας φερόμενοι ἐναγῆ τὸν ἅγιον ὑπολαμβάνετε τοῦ θεοῦ λόγον. Ἕπεται τοιγαροῦν ὑμῖν κατὰ τὸν Σοφοκλέα τὰ ἐπίχειρα τῆς ἐκλογῆς, νοῦς φροῦδος, ὦτα ἀχρεῖα, φροντίδες κεναί, καὶ οὐκ ἴστε ὡς παντὸς μᾶλλον τοῦτο ἀληθές, ὅτι ἄρα οἱ μὲν ἀγαθοὶ καὶ θεοσεβεῖς ἀγαθῆς τῆς ἀμοιβῆς τεύξονται τἀγαθὸν τετιμηκότες, οἱ δὲ ἐκ τῶν ἐναντίων πονηροὶ τῆς καταλλήλου τιμωρίας, καὶ τῷ γε ἄρχοντι τῆς κακίας ἐπήρτηται κόλασις. Ἀπειλεῖ γοῦν αὐτῷ ὁ προφήτης Ζαχαρίας \"ἐπιτιμήσαι ἐν σοὶ ὁ ἐκλεξάμενος τὴν Ἱερουσαλήμ· οὐκ ἰδοὺ τοῦτο δαλὸς ἐξεσπασμένος ἐκ πυρός;\" Τίς οὖν ἔτι τοῖς ἀνθρώποις ὄρεξις ἔγκειται θανάτου ἑκουσίου; Τί δὲ τῷ δαλῷ τῷ θανατηφόρῳ τούτῳ προσπεφεύγασιν, μεθ' οὗ καταφλεχθήσονται, ἐξὸν βιῶναι καλῶς κατὰ τὸν θεόν, οὐ κατὰ τὸ ἔθος; Θεὸς μὲν γὰρ ζωὴν χαρίζεται, ἔθος δὲ πονηρὸν μετὰ τὴν ἐνθένδε ἀπαλλαγὴν μετάνοιαν κενὴν ἅμα τιμωρίᾳ προστρίβεται, \"παθὼν δέ τε νήπιος ἔγνω\", ὡς ἀπολλύει δεισιδαιμονία καὶ σῴζει θεοσέβεια.","english":"This is precisely the finest of all undertakings, to show you that it was from madness and this thrice-wretched custom that reverence for God was hated. For never would so great a good, than which nothing greater has ever been granted by God to the human race, have been hated or forbidden, had you not, carried away by custom, then stopped your ears against us, like hard-necked horses bolting, biting the bits, fleeing from our words, longing to shake us off, the charioteers of your life, and, borne by folly toward the precipices of destruction, you consider the holy word of God accursed. Therefore, according to Sophocles, the wages of your choice follow you: mind gone, ears useless, thoughts empty, and you do not know that this is truer than anything, that the good and reverent will obtain a good reward for honoring the good, while the wicked, from the opposite, will receive the corresponding punishment, and that even the ruler of evil has a penalty hanging over him. For the prophet Zachariah threatens him: \"May the one who chose Jerusalem rebuke you; is this not a brand snatched from the fire?\" What desire for voluntary death, then, still possesses men? And why have they fled to this death-dealing brand, with which they will be consumed, when it is possible to live well according to God, not according to custom? For God bestows life, while evil custom, after departure from here, inflicts vain repentance together with punishment, \"but the fool learns by suffering,\" as superstition destroys and reverence for God saves.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιτιμήσαι ἐν σοὶ ὁ ἐκλεξάμενος τὴν Ἱερουσαλήμ· οὐκ ἰδοὺ τοῦτο δαλὸς ἐξεσπασμένος ἐκ πυρός","severity":"info","text":"Clement quotes Zechariah 3:2 LXX, where the prophet rebukes Satan (the 'ruler of evil') as a brand snatched from fire. The citation supports the threat of punishment for evil.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἵπποι σκληραύχενες ἀφηνιάζοντες, τοὺς χαλινοὺς ἐνδακόντες","severity":"info","text":"The image of hard-necked horses bolting and biting the bit echoes Plato's Phaedrus (246a–254e) and common philosophical metaphors for unruly passion resisting reason.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατὰ τὸν Σοφοκλέα","severity":"info","text":"Clement cites Sophocles (likely from a lost play) to characterize the folly of his audience: 'mind gone, ears useless, thoughts empty.' This aligns with his rhetorical strategy of pairing pagan wisdom with Christian exhortation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοσέβεια","severity":"info","text":"The Greek term 'θεοσέβεια' (reverence for God) is a key concept in Clement's protreptic, contrasted with 'δεισιδαιμονία' (superstition). It denotes proper piety as opposed to pagan custom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτ' αὐτὸ γάρ τοι τὸ κάλλιστον τῶν ἐγχειρουμένων ἐστίν","severity":"info","text":"This passage opens with a programmatic statement: Clement declares his aim to show that hatred of reverence for God stems from madness and custom. It forms a rhetorical climax in the narrative sequence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παθὼν δέ τε νήπιος ἔγνω","severity":"caution","text":"The proverb 'the fool learns by suffering' is likely a common Greek saying, not a specific scriptural citation. Its attribution is uncertain, and Clement may be drawing on a proverbial tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ δαλῷ τῷ θανατηφόρῳ' (death-dealing brand) may refer to the devil (as in the Zechariah citation) or to the destructive custom itself; the text allows both readings.","The Sophoclean fragment is not identified in extant plays; its source is uncertain."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"Ἰδέτω τις ὑμῶν τοὺς παρὰ τοῖς εἰδώλοις λατρεύοντας, κόμῃ ῥυπῶντας, ἐσθῆτι πιναρᾷ καὶ κατερρωγυίᾳ καθυβρισμένους, λουτρῶν μὲν παντάπασιν ἀπειράτους, ταῖς δὲ τῶν ὀνύχων ἀκμαῖς ἐκτεθηριωμένους, πολλοὺς δὲ καὶ τῶν αἰδοίων ἀφῃρημένους, ἔργῳ δεικνύντας τῶν εἰδώλων τὰ τεμένη τάφους τινὰς ἢ δεσμωτήρια· οὗτοί μοι δοκοῦσι πενθεῖν, οὐ θρῃσκεύειν τοὺς θεούς, ἐλέου μᾶλλον ἢ θεοσε βείας ἄξια πεπονθότες. Καὶ ταῦτα ὁρῶντες ἔτι τυφλώττετε καὶ οὐχὶ πρὸς τὸν δεσπότην τῶν πάντων καὶ κύριον τῶν ὅλων ἀναβλέψετε; Οὐχὶ δὲ καταφεύξεσθε, ἐκ τῶν ἐνταῦθα δεσμωτηρίων ἐκφεύγοντες, ἐπὶ τὸν ἔλεον τὸν ἐξ οὐρανῶν; Ὁ γὰρ θεὸς ἐκ πολλῆς τῆς φιλανθρωπίας ἀντέχεται τοῦ ἀνθρώπου, ὥσπερ ἐκ καλιᾶς ἐκπίπτοντος νεοττοῦ ἡ μήτηρ ὄρνις ἐφίπταται· εἰ δέ που καὶ θηρίον ἑρπηστικὸν περιχάνοι τῷ νεοττῷ, μήτηρ δ' ἀμφιποτᾶται ὀδυρομένη φίλα τέκνα· ὁ δὲ θεὸς πατὴρ καὶ ζητεῖ τὸ πλάσμα καὶ ἰᾶται τὸ παράπτωμα καὶ διώκει τὸ θηρίον καὶ τὸν νεοττὸν αὖθις ἀναλαμβάνει ἐπὶ τὴν καλιὰν ἀναπτῆναι παρορμῶν. Εἶτα κύνες μὲν ἤδη πεπλανημένοι ὀδμαῖς ῥινηλατοῦντες ἐξίχνευσαν τὸν δεσπότην καὶ ἵπποι τὸν ἀναβάτην ἀποσεισάμενοι ἑνί που συρίγματι ὑπήκουσαν τῷ δεσπότῃ· \"ἔγνω δέ\", φησί, \"βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐκ ἔγνω.\" Τί οὖν ὁ κύριος; Οὐ μνησικακεῖ, ἔτι ἐλεεῖ, ἔτι","english":"Let any of you look at those who serve idols, with hair filthy, with squalid and tattered clothing, utterly unacquainted with baths, and with the points of their nails grown wild like beasts, and many even deprived of their genitals, showing in fact that the precincts of the idols are some kind of tombs or prisons. These men seem to me to be mourning, not worshipping the gods, having suffered things worthy of pity rather than of piety. And seeing these things, are you still blind, and will you not look up to the master of all and lord of the universe? Will you not flee, escaping from the prisons here, to the mercy from the heavens? For God, out of great love for humanity, clings to man, just as the mother bird flies over her nestling when it falls from the nest. And if some creeping beast gapes at the nestling, the mother flutters around it, grieving for her dear young. But God, the father, both seeks his creature and heals its transgression, and pursues the beast, and again takes up the nestling, urging it to fly back to the nest. Then, dogs that have gone astray track their master by scent, and horses that have thrown their rider obey their master at a single whistle. \"The ox,\" it is said, \"knows its owner, and the ass the manger of its master, but Israel does not know me.\" What then does the Lord do? He does not bear a grudge; he still pities, he still","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τῶν αἰδοίων ἀφῃρημένους","severity":"info","text":"Clement refers to the Galli, eunuch priests of Cybele, whose self-castration was a known feature of their cult. This detail underscores his polemic against pagan practices.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔγνω δέ, φησί, βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐκ ἔγνω","severity":"info","text":"This is a paraphrase of Jeremiah 8:7 (LXX: 'The ox knows its owner, the ass the manger, but Israel does not know me'). Clement adapts the verse to contrast animal obedience with human ignorance of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα κύνες μὲν ἤδη πεπλανημένοι","severity":"info","text":"The passage shifts from a description of pagan cults to a series of analogies (mother bird, dogs, horses, ox, ass) that illustrate God's persistent mercy. This rhetorical accumulation builds toward the climactic question about Israel.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ ἐκ καλιᾶς ἐκπίπτοντος νεοττοῦ ἡ μήτηρ ὄρνις ἐφίπταται","severity":"info","text":"The image of a mother bird rescuing her nestling echoes a common trope in Greek literature (e.g., Homer, Iliad 2.315) and also appears in early Christian writings (e.g., 1 Clement 59:4) to depict divine care.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλανθρωπίας","severity":"info","text":"Philanthropia (love for humanity) is a key virtue in Hellenistic philosophy and early Christian thought. Clement uses it to characterize God's active mercy, contrasting with pagan indifference.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὗτοί μοι δοκοῦσι πενθεῖν, οὐ θρῃσκεύειν τοὺς θεούς","severity":"caution","text":"Clement's claim that pagan worshippers appear to be mourning rather than worshipping is a rhetorical exaggeration. The description may reflect actual ascetic practices among some cults, but Clement's purpose is polemical, not ethnographic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is complete and clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"τὴν μετάνοιαν ἀπαιτεῖ. Ἐρέσθαι δὲ ὑμᾶς βούλομαι, εἰ οὐκ ἄτοπον ὑμῖν δοκεῖ πλάσμα ὑμᾶς τοὺς ἀνθρώπους ἐπιγεγονότας τοῦ θεοῦ καὶ παρ' αὐτοῦ τὴν ψυχὴν εἰληφότας καὶ ὄντας ὅλως τοῦ θεοῦ ἑτέρῳ δουλεύειν δεσπότῃ, πρὸς δὲ καὶ θεραπεύειν ἀντὶ μὲν τοῦ βασιλέως τὸν τύραννον, ἀντὶ δὲ τοῦ ἀγαθοῦ τὸν πονηρόν. Τίς γάρ, ὢ πρὸς τῆς ἀληθείας, σωφρονῶν γε τἀγαθὸν καταλείπων κακίᾳ σύνεστιν; Τίς δὲ ὅστις τὸν θεὸν ἀποφεύγων δαιμονίοις συμβιοῖ; Τίς δὲ υἱὸς εἶναι δυνάμενος τοῦ θεοῦ δουλεύειν ἥδεται; Ἢ τίς οὐρανοῦ πολίτης εἶναι δυνάμενος ἔρεβος διώκει, ἐξὸν παράδεισον γεωργεῖν καὶ οὐρανὸν περιπολεῖν καὶ τῆς ζωτικῆς καὶ ἀκηράτου μεταλαμβάνειν πηγῆς, κατ' ἴχνος ἐκείνης τῆς φωτεινῆς ἀεροβατοῦντα νεφέλης, ὥσπερ ὁ Ἠλίας, θεωροῦντα τὸν ὑετὸν σωτήριον; Οἱ δὲ σκωλήκων δίκην περὶ τέλματα καὶ βορβόρους, τὰ ἡδονῆς ῥεύματα, καλινδούμενοι ἀνονήτους καὶ ἀνοήτους ἐκβόσκονται τρυφάς, ὑώδεις τινὲς ἄνθρωποι. Ὕες γάρ, φησίν, \"ἥδονται βορβόρῳ\" μᾶλλον ἢ καθαρῷ ὕδατι καὶ \"ἐπὶ φορυτῷ μαργαίνουσιν\" κατὰ Δημόκριτον. Μὴ δῆτα οὖν, μὴ δῆτα ἐξανδραποδισθῶμεν μηδὲ ὑώδεις γενώμεθα, ἀλλ' \"ὡς τέκνα φωτὸς\" γνήσια ἀναθρήσωμεν καὶ ἀναβλέψωμεν εἰς τὸ φῶς, μὴ νόθους ἡμᾶς ἐξελέγξῃ ὁ κύριος ὥσπερ ὁ ἥλιος τοὺς ἀετούς. Μετανοήσωμεν οὖν καὶ μεταστῶμεν ἐξ ἀμαθίας εἰς ἐπιστήμην, ἐξ ἀφροσύνης εἰς φρόνησιν, ἐξ ἀκρασίας εἰς ἐγκράτειαν, ἐξ ἀδικίας εἰς δικαιοσύνην, ἐξ ἀθεότητος εἰς θεόν. Καλὸς ὁ κίνδυνος αὐτομολεῖν πρὸς θεόν.","english":"demands repentance. And I wish to ask you whether it does not seem absurd to you that you, who are a creation of God, having received your soul from him and being wholly of God, should serve another master, and moreover worship a tyrant instead of the king, and the evil instead of the good. For who, in the name of truth, being of sound mind, abandons the good and consorts with evil? Who, fleeing from God, lives with demons? Who, being able to be a son of God, delights in servitude? Or who, being able to be a citizen of heaven, pursues darkness, when it is possible to cultivate paradise, to traverse heaven, and to partake of the life-giving and pure fountain, following in the track of that luminous cloud walking in the air, like Elijah, beholding the saving rain? But they, like worms, wallowing in marshes and mire, the streams of pleasure, feed on useless and senseless luxuries, men who are swinish. For pigs, it is said, \"delight in filth\" rather than in clean water, and \"revel in rubbish\" according to Democritus. Therefore let us not, let us not be enslaved, nor become swinish, but as \"genuine children of light\" let us look up and gaze at the light, lest the Lord expose us as bastards, as the sun does the eagles. Let us therefore repent and change from ignorance to knowledge, from folly to wisdom, from incontinence to self-control, from injustice to justice, from atheism to God. The risk of deserting to God is a noble one.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μετάνοιαν","severity":"info","text":"μετάνοιαν (metanoia) here means 'repentance' or 'change of mind', a key concept in Clement's exhortation to turn from idolatry to God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς τέκνα φωτός","severity":"info","text":"The phrase 'as genuine children of light' echoes New Testament language (e.g., John 12:36, Ephesians 5:8), emphasizing spiritual illumination.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δημόκριτον","severity":"info","text":"Clement cites Democritus (fragment B147) on pigs delighting in filth, a common philosophical trope used to contrast base pleasures with divine purity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ ὁ Ἠλίας","severity":"info","text":"The reference to Elijah's ascent in a fiery chariot (2 Kings 2:11) parallels Clement's theme of the soul's elevation toward divine light.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετανοήσωμεν οὖν","severity":"info","text":"This passage forms a rhetorical climax, moving from questioning to a series of exhortations (μετανοήσωμεν, μεταστῶμεν) that mirror the earlier contrasts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καλὸς ὁ κίνδυνος","severity":"info","text":"The closing phrase 'the risk of deserting to God is a noble one' echoes a Stoic or Cynic motif of noble risk, later influential in Christian ascetic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek original is used. The phrase 'τὴν μετάνοιαν ἀπαιτεῖ' lacks an explicit subject, but context implies God or the Logos."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"Πολλῶν δὲ καὶ ἄλλων ἔστιν ἀπολαῦσαι ἀγαθῶν τοὺς δικαιοσύνης ἐραστάς, οἳ τὴν ἀίδιον διώκομεν σωτηρίαν, ἀτὰρ δὴ καὶ ὧν αὐτὸς αἰνίττεται ὁ θεὸς διὰ Ἡσαΐου λαλῶν \"ἔστι κληρο νομία τοῖς θεραπεύουσι κύριον\"· καλή γε καὶ ἐράσμιος ἡ κληρονομία, οὐ χρυσίον, οὐκ ἄργυρος, οὐκ ἐσθής, τὰ τῆς γῆς, ἔνθα που σὴς καὶ λῃστής που καταδύεται περὶ τὸν χαμαίζηλον πλοῦτον ὀφθαλμιῶν, ἀλλ' ἐκεῖνος ὁ θησαυρὸς τῆς σωτηρίας, πρὸς ὅν γε ἐπείγεσθαι χρὴ φιλολόγους γενο μένους, συναπαίρει δὲ ἡμῖν ἐνθένδε τὰ ἔργα τὰ ἀστεῖα καὶ συνίπταται τῷ τῆς ἀληθείας πτερῷ. Ταύτην ἡμῖν τὴν κληρονομίαν ἐγχειρίζει ἡ ἀίδιος διαθήκη τοῦ θεοῦ τὴν ἀίδιον δωρεὰν χορηγοῦσα· ὁ δὲ φιλόστοργος οὗτος ἡμῶν πατήρ, ὁ ὄντως πατήρ, οὐ παύεται προτρέπων, νουθετῶν, παιδεύων, φιλῶν· οὐδὲ γὰρ σῴζων παύεται, συμβουλεύει δὲ τὰ ἄριστα· \"δίκαιοι γένεσθε, λέγει κύριος· οἱ διψῶντες πορεύεσθε ἐφ' ὕδωρ, καὶ ὅσοι μὴ ἔχετε ἀργύριον, βαδίσατε καὶ ἀγοράσατε καὶ πίετε ἄνευ ἀργυρίου.\" Ἐπὶ τὸ λουτρόν, ἐπὶ τὴν σωτηρίαν, ἐπὶ τὸν φωτισμὸν παρακαλεῖ μονονουχὶ βοῶν καὶ λέγων· γῆν σοι δίδωμι καὶ θάλατταν, παιδίον, οὐρανόν τε καὶ τὰ ἐν αὐτοῖς πάντα ζῷά σοι χαρίζομαι· μόνον, ὦ παιδίον, δίψησον τοῦ πατρός, ἀμισθεί σοι δειχθήσεται ὁ θεός· οὐ καπηλεύεται ἡ ἀλήθεια, δίδωσί σοι καὶ τὰ πτηνὰ καὶ τὰ νηκτὰ καὶ τὰ ἐπὶ τῆς γῆς· ταῦτά σου ταῖς εὐχαρίστοις τρυφαῖς δεδημιούργηκεν ὁ πατήρ.","english":"Many other good things are to be enjoyed by lovers of righteousness, who pursue eternal salvation, and indeed also those which God himself hints at, speaking through Isaiah: \"There is an inheritance for those who serve the Lord.\" Fair and desirable is that inheritance—not gold, not silver, not clothing, the things of the earth, where moth and thief lurk, eyeing the lowly wealth, but that treasure of salvation, toward which it is necessary to hasten, becoming lovers of reason; and our noble deeds depart with us from here and fly along with the wing of truth. This inheritance the eternal covenant of God places in our hands, providing the eternal gift; and this loving father of ours, the true father, does not cease exhorting, admonishing, educating, loving; nor does he cease saving, but counsels the best: \"Be righteous,\" says the Lord; \"you who thirst, go to the water, and all who have no silver, walk and buy and drink without silver.\" He calls to the bath, to salvation, to illumination, almost shouting and saying: I give you earth and sea, child, and heaven and all the living creatures in them I bestow upon you; only, O child, thirst for the father, and God will be shown to you without payment; truth is not huckstered; he gives you both the birds and the fish and the creatures on the land; these the father has created for your grateful delights.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔστι κληρονομία τοῖς θεραπεύουσι κύριον","severity":"info","text":"Clement adapts Isaiah 66:14 LXX, which reads 'κληρονομίαν τοῖς θεραπεύουσιν κύριον' (an inheritance for those who serve the Lord). The shift to a nominative construction may be a loose citation or memory variant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλολόγους","severity":"info","text":"φιλολόγους (lovers of reason) is a key term in Clement's protreptic: it contrasts with φιλοσώμους (lovers of the body) and aligns with the ideal of the Christian gnostic who pursues divine truth through logos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐ καπηλεύεται ἡ ἀλήθεια","severity":"info","text":"The claim that truth is not huckstered (καπηλεύεται) reflects a common polemic against sophists and heretics who sold teaching; Clement insists that Christian truth is a free gift from God, not a commodity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general promise of inheritance (via Isaiah) to a direct divine exhortation in direct speech, culminating in an apostrophe to the 'child' (παιδίον). This rhetorical escalation mirrors the protreptic genre's call to conversion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δίκαιοι γένεσθε... πίετε ἄνευ ἀργυρίου","severity":"info","text":"The command to drink without silver echoes a logion found in some early Christian traditions (cf. Gospel of Thomas 3?); Clement may be adapting a known saying to emphasize free grace, though the exact source is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage was cited by later patristic authors (e.g., Eusebius, Theophany) as an example of Clement's use of Isaiah to argue for the gratuitous nature of salvation, influencing Eastern Christian soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀτὰρ δὴ' is a textual crux; the edition reads it as a particle sequence, but it may be a corruption of 'ἄταρ δή' (but indeed) or a scribal error for 'ἀτὰρ δή' (nevertheless). The translation follows the edition's reading as a connective.","The source of the saying 'δίκαιοι γένεσθε... πίετε ἄνευ ἀργυρίου' is not identified by Clement; it may be a free composition or a lost apocryphon."],"confidence":"high","notes":[]},{"i":86,"ref":"p86","source":"Ἀργυρίῳ μὲν ὠνήσεται ὁ νόθος, ἀπωλείας ἐστὶ παιδίον, ὃς \"μαμωνᾷ δουλεύειν\" προῄρηται, σοὶ δὲ τὰ σὰ ἐπιτρέπει, τῷ γνησίῳ λέγω, τῷ φιλοῦντι τὸν πατέρα, δι' ὃν ἔτι ἐργάζεται, ᾧ μόνῳ καὶ ὑπισχνεῖται λέγων· \"καὶ ἡ γῆ οὐ πραθήσεται εἰς βεβαίωσιν·\" οὐ γὰρ κυροῦται τῇ φθορᾷ· \"ἐμὴ γάρ ἐστιν πᾶσα ἡ γῆ,\" ἔστι δὲ καὶ σή, ἐὰν ἀπολάβῃς τὸν θεόν. Ὅθεν ἡ γραφὴ εἰκότως εὐαγγελίζεται τοῖς πεπιστευκόσιν· \"οἱ δὲ ἅγιοι κυρίου κληρονομήσουσι τὴν δόξαν τοῦ θεοῦ καὶ τὴν δύναμιν αὐτοῦ.\" Ποίαν, ὦ μακάριε, δόξαν, εἰπέ μοι· \"ἣν ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη· καὶ χαρήσονται ἐπὶ τῇ βασιλείᾳ τοῦ κυρίου αὐτῶν εἰς τοὺς αἰῶνας, ἀμήν.\" Ἔχετε, ὦ ἄνθρωποι, τὴν θείαν τῆς χάριτος ἐπαγγε λίαν, ἀκηκόατε καὶ τὴν ἄλλην τῆς κολάσεως ἀπειλήν, δι' ὧν ὁ κύριος σῴζει, φόβῳ καὶ χάριτι παιδαγωγῶν τὸν ἄνθρωπον· τί μέλλομεν; Τί οὐκ ἐκκλίνομεν τὴν\n\nκόλασιν; Τί οὐ καταδεχόμεθα τὴν δωρεάν; Τί δὲ οὐχ αἱρούμεθα τὰ βελτίονα, θεὸν ἀντὶ τοῦ πονηροῦ, καὶ σοφίαν εἰδωλολατρείας προκρίνομεν, καὶ ζωὴν ἀντικαταλλασσόμενοι θανάτου; \"Ἰδοὺ τέθεικα πρὸ προσώπου ὑμῶν\", φησί, \"τὸν θάνατον καὶ τὴν ζωήν.\" Πειράζει σε ὁ κύριος ἐκλέξασθαι τὴν ζωήν, συμβουλεύει σοι ὡς πατὴρ πείθεσθαι τῷ θεῷ. \"Ἐὰν γὰρ ἀκούσητέ μου\", φησί, \"καὶ θελήσητε, τὰ ἀγαθὰ τῆς γῆς φάγεσθε,\" ὑπακοῆς ἡ χάρις· \"ἐὰν δὲ μὴ ὑπακούσητέ μου μηδὲ θελήσητε, μάχαιρα ὑμᾶς καὶ πῦρ κατέδεται,\" παρακοῆς ἡ κρίσις. \"Τὸ γὰρ στόμα κυρίου ἐλάλησεν ταῦτα\"· νόμος ἀληθείας λόγος κυρίου· βούλεσθε ὑμῖν ἀγαθὸς γένωμαι σύμβουλος; Ἀλλ' ὑμεῖς μὲν ἀκούσατε·","english":"The bastard will buy himself with silver, being a child of destruction, who has chosen \"to serve mammon,\" but he entrusts his own to you, to the legitimate one, I mean, to the one who loves the father, for whom he still works, to whom alone he also promises, saying: \"And the land will not be sold for confirmation;\" for it is not ratified by corruption; \"for all the land is mine,\" and it is also yours, if you receive God. Hence the Scripture fittingly proclaims the good news to those who have believed: \"But the saints of the Lord will inherit the glory of God and his power.\" What glory, O blessed one, tell me: \"which no eye has seen nor ear heard, nor has it entered into the heart of man; and they will rejoice in the kingdom of their Lord for the ages, amen.\" You have, O men, the divine promise of grace, and you have heard the other threat of punishment, through which the Lord saves, educating man by fear and grace; why do we delay? Why do we not avoid punishment? Why do we not accept the gift? Why do we not choose the better things, preferring God to the evil one, and wisdom to idolatry, and exchanging life for death? \"Behold, I have placed before your face,\" he says, \"death and life.\" The Lord tests you to choose life, he advises you as a father to obey God. \"For if you listen to me,\" he says, \"and are willing, you will eat the good things of the earth,\" the grace of obedience; \"but if you do not listen to me nor are willing, sword and fire will devour you,\" the judgment of disobedience. \"For the mouth of the Lord has spoken these things\"; the law of truth is the word of the Lord; do you wish me to become a good counselor for you? But you, listen;","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μαμωνᾷ δουλεύειν","severity":"info","text":"Clement alludes to Matthew 6:24, where Jesus warns against serving mammon, adapting it to contrast the 'bastard' (νόθος) with the legitimate heir.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἡ γῆ οὐ πραθήσεται εἰς βεβαίωσιν","severity":"info","text":"This phrase echoes Leviticus 25:23, where land is not to be sold permanently, but Clement reinterprets it as a promise of spiritual inheritance free from corruption.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ δὲ ἅγιοι κυρίου κληρονομήσουσι τὴν δόξαν τοῦ θεοῦ καὶ τὴν δύναμιν αὐτοῦ","severity":"info","text":"Clement adapts Psalm 89:19 (LXX) or a similar liturgical text, promising the saints God's glory and power, then glosses it with an apophatic description of divine glory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἣν ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη","severity":"info","text":"This phrase echoes 1 Corinthians 2:9-10 or a similar Pauline description of hidden divine mysteries, emphasizing the ineffable glory of God's kingdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ τέθεικα πρὸ προσώπου ὑμῶν τὸν θάνατον καὶ τὴν ζωήν","severity":"info","text":"Clement paraphrases Deuteronomy 30:15, where God sets life and death before the people, urging choice; he applies it to the Christian call to salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν γὰρ ἀκούσητέ μου ... μάχαιρα ὑμᾶς καὶ πῦρ κατέδεται","severity":"info","text":"Clement adapts Deuteronomy 11:13-14, where obedience brings earthly goods and disobedience brings sword and fire, as a warning of divine judgment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ σὰ ἐπιτρέπει' is ambiguous: it may mean 'he entrusts his own (possessions) to you' or 'he entrusts your (possessions) to himself'; the translation opts for the former.","The source of the quotation 'οἱ δὲ ἅγιοι κυρίου κληρονομήσουσι...' is uncertain; it may be a conflation of Psalm 89:19 and a liturgical formula."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"ἐγὼ δέ, εἰ δυνατόν, ἐνδείξομαι. Ἐχρῆν μὲν ὑμᾶς, ὦ ἄνθρωποι, αὐτοῦ πέρι ἐννοουμένους τοῦ ἀγαθοῦ ἔμφυτον ἐπάγεσθαι πίστιν, μάρτυρα ἀξιόχρεων αὐτόθεν οἴκοθεν, περιφανῶς αἱρουμένην τὸ βέλτιστον, μηδὲ ζητεῖν εἰ μεταδιωκτέον, τὸ δ' ἀγαθὸν ἐκπονεῖν. Καὶ γὰρ εἴ τῳ μεθυστέον, φέρε εἰπεῖν, ἀμφιβάλλειν χρή· ὑμεῖς δὲ πρὶν ἢ ἐπισκέψασθαι μεθύετε· καὶ εἰ ὑβριστέον, οὐ πολυπραγμονεῖτε, ἀλλ' ᾗ τάχος ὑβρίζετε. Μόνον δ' ἄρα εἰ θεοσεβητέον, ζητεῖτε, καὶ εἰ τῷ σοφῷ τούτῳ [δὴ] τῷ θεῷ καὶ τῷ Χριστῷ κατακολουθητέον, τοῦτο δὴ βουλῆς καὶ σκέψεως ἀξιοῦτε, οὐδ' ὃ πρέπει θεῷ, ὅ τι ποτέ ἐστι, νενοηκότες. Πιστεύσατε ἡμῖν κἂν ὡς μέθῃ, ἵνα σωφρονήσητε· πιστεύσατε κἂν ὡς ὕβρει, ἵνα ζήσητε. Εἰ δὲ καὶ πείθεσθαι βούλεσθε τὴν ἐναργῆ τῶν ἀρρήτων ἐποπτεύσαντες πίστιν, φέρε ὑμῖν ἐκ περιουσίας τὴν περὶ τοῦ λόγου παραθήσομαι πειθώ. Ὑμεῖς δέ, οὐ γὰρ τὰ πάτρια ὑμᾶς ἔτι τῆς ἀληθείας ἀπασχολεῖ ἔθη προκατηχημένους, ἀκούοιτ' ἂν ἤδη τὸ μετὰ τοῦτο ὅπως ἔχει· καὶ δὴ μή τις ὑμᾶς τοῦδε τοῦ ὀνόματος αἰσχύνη προκαταλαμβανέτω, \"ἥτ' ἄνδρας μέγα σίνεται,\" παρατρέπουσα σωτηρίας. Ἀποδυσάμενοι δ' οὖν περιφανῶς ἐν τῷ τῆς ἀληθείας σταδίῳ γνησίως ἀγωνιζώμεθα, βρα βεύοντος μὲν τοῦ λόγου τοῦ ἁγίου, ἀγωνοθετοῦντος δὲ τοῦ δεσπότου τῶν ὅλων. Οὐ γὰρ σμικρὸν ἡμῖν τὸ ἆθλον ἀθανασία πρόκειται. Μὴ οὖν ἔτι φροντίζετε μηδὲ [εἰ] ὀλίγον, τί ὑμᾶς ἀγορεύουσι σύρφακές τινες ἀγοραῖοι, δεισιδαιμονίας ἄθεοι χορευταί, ἀνοίᾳ καὶ παρανοίᾳ ἐς αὐτὸ ὠθούμενοι τὸ βάραθρον, εἰδώλων ποιηταὶ καὶ λίθων προσκυνηταί·","english":"I, if possible, will show you. You ought, O men, when considering the good itself, to bring in an innate faith, a trustworthy witness from within yourselves, openly choosing the best, and not to inquire whether it should be pursued, but to work at the good. For if one must get drunk, for example, one ought to deliberate; but you, before you have examined, get drunk; and if one must commit outrage, you do not investigate, but you commit outrage as quickly as possible. Only whether one ought to practice piety, you inquire, and whether one ought to follow this wise God and Christ, this you deem worthy of counsel and consideration, not having understood what is fitting for God. Believe us, if only as you believe in drunkenness, that you may become sober; believe us, if only as you believe in outrage, that you may live. But if you wish to be persuaded, having beheld the clear faith of the unspeakable, I will set before you, out of abundance, the persuasion concerning the Word. And you, since your ancestral customs no longer detain you from the truth, being already pre-catechized, would now hear how it stands with what follows; and let not shame at this name preoccupy you, which \"greatly harms men,\" turning them aside from salvation. So then, having stripped openly, let us genuinely contend in the stadium of truth, with the holy Word as umpire, and the Lord of all as president of the games. For the prize set before us is no small thing—immortality. Do not then care even a little what some vulgar rabble, godless dancers of superstition, driven by folly and madness into the very abyss, makers of idols and worshippers of stones, call you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐνδείξομαι","severity":"info","text":"Clement uses the future middle of δείκνυμι, 'I will show,' as a rhetorical promise of demonstration, contrasting the audience's lack of inquiry with his forthcoming proof.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πίστιν","severity":"info","text":"Here πίστιν means 'faith' as an innate, trustworthy witness, not yet the technical Christian sense of pistis, but a natural capacity for choosing the good.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἥτ' ἄνδρας μέγα σίνεται","severity":"info","text":"This hexameter line is a quotation from Homer, Iliad 24.45, where shame (αἰσχύνη) is said to harm men greatly. Clement adapts it to warn against shame hindering salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγωνοθετοῦντος","severity":"info","text":"The athletic metaphor of the stadium, umpire (βραβεύοντος), and president of the games (ἀγωνοθετοῦντος) reflects the Greek agonistic culture, here applied to the contest for immortality under Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μεθύετε ... ὑβρίζετε","severity":"info","text":"Clement contrasts the audience's hasty drunkenness and outrage with their hesitation about piety, a rhetorical parallel that underscores their irrational behavior.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σύρφακές τινες ἀγοραῖοι","severity":"info","text":"Clement dismisses pagan critics as 'vulgar rabble' and 'godless dancers of superstition,' reflecting early Christian polemic against idol-makers and stone-worshippers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ σοφῷ τούτῳ [δὴ] τῷ θεῷ' includes a bracketed δὴ in the source edition, which may be an editorial insertion; the sense remains 'this wise God and Christ.'","The clause 'ἀκούοιτ' ἂν ἤδη' is optative with ἄν, suggesting a conditional or potential sense: 'you would now hear' if the preceding condition holds."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":88,"ref":"p88","source":"οἵδε γὰρ ἀνθρώ πους ἀποθεοῦν τετολμήκασι, τρισκαιδέκατον Ἀλέξανδρον τὸν Μακεδόνα ἀναγράφοντες θεόν, \"ὃν Βαβυλὼν ἤλεγξε νεκρόν\". Ἄγαμαι τοίνυν τὸν Χῖον σοφιστήν, Θεόκριτος ὄνομα αὐτῷ· μετὰ τὴν Ἀλεξάνδρου τελευτὴν ἐπισκώπτων ὁ Θεόκριτος τὰς δόξας τὰς κενὰς τῶν ἀνθρώπων ἃς εἶχον περὶ θεῶν, πρὸς τοὺς πολίτας \"ἄνδρες,\" εἶπεν, \"θαρρεῖτε ἄχρις ἂν ὁρᾶτε τοὺς θεοὺς πρότερον τῶν ἀνθρώπων ἀποθνῄσκοντας.\" Θεοὺς δὲ δὴ τοὺς ὁρατοὺς καὶ τὸν σύγκλυδα τῶν γενητῶν τούτων ὄχλον ὁ προσκυνῶν καὶ προσεταιριζόμενος, αὐτῶν ἐκείνων τῶν δαιμόνων ἀθλιώτερος μακρῷ. \"Θεὸς\" γὰρ \"οὐδαμῇ οὐδαμῶς ἄδικος\" ὥσπερ οἱ δαίμονες, \"ἀλλ' ὡς οἷόν τε δικαιότατος, καὶ οὐκ ἔστιν αὐτῷ ὁμοιότερον οὐδὲν ἢ ὃς ἂν ἡμῶν γένηται ὅτι δικαιότατος.\" Βᾶτ' εἰς ὁδὸν δὴ πᾶς ὁ χειρῶναξ λεώς, οἳ τὴν Διὸς γοργῶπιν Ἐργάνην θεὸν στατοῖσι λίκνοις προστρέπεσθε, ἠλίθιοι τῶν λίθων δημιουργοί τε καὶ προσκυνηταί. Ὁ Φειδίας ὑμῶν καὶ ὁ Πολύκλειτος ἡκόντων Πραξιτέλης τε αὖ καὶ Ἀπελλῆς καὶ ὅσοι τὰς βαναύσους μετέρχονται τέχνας, γήινοι γῆς ὄντες ἐργάται. Τότε γάρ, φησί τις προφητεία, δυστυχήσειν τὰ τῇδε πράγματα, ὅταν ἀνδριᾶσι πιστεύσωσιν. Ἡκόντων οὖν αὖθις, οὐ γὰρ ἀνήσω καλῶν, οἱ μικροτέχναι. Οὐδείς που τούτων ἔμπνουν εἰκόνα δεδημιούργηκεν, οὐδὲ μὴν ἐκ γῆς μαλθακὴν ἐμάλαξε σάρκα. Τίς ἔτηξε μυελὸν ἢ τίς ἔπηξεν ὀστέα; Τίς νεῦρα διέτεινεν, τίς φλέβας ἐφύσησεν; Τίς αἷμα ἐνέχεεν ἐν αὐταῖς ἢ τίς δέρμα περιέτεινεν; Ποῦ δ' ἄν τις αὐτῶν ὀφθαλμοὺς ποιήσαι βλέποντας; Τίς ἐνεφύσησε ψυχήν; Τίς δικαιοσύνην ἐδωρή","english":"For they have dared to deify men, enrolling Alexander of Macedon as a thirteenth god, \"whom Babylon proved to be a corpse.\" I bring forward the Chian sophist, Theocritus by name; after Alexander's death, Theocritus, mocking the empty opinions that men held about the gods, said to his fellow citizens: \"Men, take courage as long as you see the gods dying before men.\" And indeed, the visible gods and this motley crowd of generated beings, whoever worships and cultivates them, is far more wretched than those very demons. For \"God is nowhere and in no way unjust,\" as the demons are, \"but is as just as possible, and nothing is more like him than whoever among us becomes most just.\" Come, then, to the road, all you working people, who propitiate the grim-eyed Ergane of Zeus as a god with winnowing baskets, foolish craftsmen and worshippers of stones. Your Phidias and your Polyclitus, your Praxiteles and Apelles, and all who pursue the base arts, are earthly workers of earth. For then, as some prophecy says, affairs here will be unfortunate, when they trust in statues. Come, then, again, for I will not cease calling, you petty craftsmen. None of these has ever fashioned a living image, nor molded soft flesh from earth. Who melted marrow, or who fixed bones? Who stretched sinews, who inflated veins? Who poured blood into them, or who stretched skin around? And where would any of them make eyes that see? Who breathed in a soul? Who bestowed justice?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"τρισκαιδέκατον Ἀλέξανδρον","severity":"info","text":"The claim that Alexander was enrolled as a thirteenth god reflects Hellenistic ruler cult; the number may allude to the twelve Olympians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θεὸς γὰρ οὐδαμῇ οὐδαμῶς ἄδικος","severity":"info","text":"Clement quotes or adapts a maxim on divine justice; the phrasing echoes Platonic language (cf. Theaet. 176c) but is not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαιμόνων","severity":"info","text":"δαιμόνων here refers to pagan daemons, not Christian demons; Clement contrasts their injustice with the justice of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Θεόκριτος","severity":"info","text":"Theocritus of Chios is a little-known sophist; the anecdote about his mockery of Alexander's deification is otherwise unattested and may be Clement's invention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Βᾶτ' εἰς ὁδὸν δὴ πᾶς ὁ χειρῶναξ λεώς","severity":"info","text":"Clement shifts to direct address, summoning artisans and idol-makers; this rhetorical apostrophe marks a new section of the exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τρισκαιδέκατον Ἀλέξανδρον","severity":"caution","text":"The Greek text reads τρισκαιδέκατον (thirteenth), but some manuscripts may vary; the reading is secure in the source edition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophecy' (προφητεία) about trusting statues is unclear; Clement may be citing an apocryphal or lost source."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"σατο; Τίς ἀθανασίαν ὑπέσχηται; Μόνος ὁ τῶν ὅλων δημιουργός, ὁ \"ἀριστοτέχνας πατήρ,\" τοιοῦτον ἄγαλμα ἔμψυχον ἡμᾶς τὸν ἄνθρωπον ἔπλασεν· ὁ δὲ Ὀλύμπιος ὑμῶν, εἰκόνος εἰκών, πολύ τι τῆς ἀληθείας ἀπᾴδων, ἔργον ἐστὶ κωφὸν χειρῶν Ἀττικῶν. \"Εἰκὼν\" μὲν γὰρ \"τοῦ θεοῦ\" ὁ λόγος αὐτοῦ (καὶ υἱὸς τοῦ νοῦ γνήσιος ὁ θεῖος λόγος, φωτὸς ἀρχέτυπον φῶς), εἰκὼν δὲ τοῦ λόγου ὁ ἄνθρωπος ἀληθινός, ὁ νοῦς ὁ ἐν ἀνθρώπῳ, ὁ \"κατ' εἰκόνα\" τοῦ θεοῦ καὶ \"καθ' ὁμοίωσιν\" διὰ τοῦτο γεγενῆσθαι λεγόμενος, τῇ κατὰ καρδίαν φρονήσει τῷ θείῳ παρεικαζόμενος λόγῳ καὶ ταύτῃ λογικός. Ἀνθρώπου δὲ τοῦ ὁρωμένου τοῦ γηγενοῦς γήινος εἰκὼν τὰ ἀγάλματα ἀνδρείκελα, πόρρω τῆς ἀληθείας ἐπίκαιρον ἐκμαγεῖον, καταφαίνεται. Οὐδὲν οὖν ἀλλ' ἢ μανίας ἔμπλεως ὁ βίος ἔδοξέ μοι γεγονέναι, τοσαύτῃ σπουδῇ περὶ τὴν ὕλην καταγινόμενος. Ἐπιτέτριπται δὲ ὑπὸ κενῆς δόξης ἡ συνήθεια δουλείας μὲν γεύσασα ὑμᾶς καὶ ἀλόγου περιεργασίας· νομίμων δὲ ἀνόμων καὶ ἀπατηλῶν ὑποκρίσεων ἄγνοια αἰτία, ἣ δὴ † κατασκευασθεῖσα τὸ τῶν ἀνθρώπων γένος κηρῶν ὀλεθρίων καὶ εἰδώλων ἐπιστυγῶν πολλὰς τῶν δαιμόνων ἐπινοήσασα μορφάς, κηλῖδα τοῖς ἑπομένοις αὐτῇ ἐναπεμάξατο θανάτου μακροῦ. Λάβετε οὖν ὕδωρ λογικόν, λούσασθε οἱ μεμολυσμένοι, περιρράνατε αὑτοὺς ἀπὸ τῆς συνηθείας ταῖς ἀληθιναῖς σταγόσιν· καθαροὺς εἰς οὐρανοὺς ἀναβῆναι δεῖ. Ἄνθρωπος εἶ, τὸ κοινότατον, ἐπιζήτησον τὸν δημιουργήσαντά σε· υἱὸς εἶ, τὸ ἰδιαίτατον, ἀναγνώρισον τὸν πατέρα. Σὺ δὲ ἔτι ταῖς ἁμαρτίαις παραμένεις, προστετηκὼς ἡδοναῖς; Τίνι λαλήσει κύριος \"ὑμῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν\";","english":"ing him, said, \"Who has promised immortality? Only the creator of the universe, the 'father of all craftsmanship,' fashioned us, man, as such a living image. But your Olympian, an image of an image, far removed from the truth, is a mute work of Attic hands. For 'the image of God' is his Word (and the divine Word is the genuine son of the mind, the archetypal light of light), and the true man is the image of the Word, the mind within man, which is said to have been made 'according to the image' of God and 'according to the likeness' for this reason, being likened to the divine Word through the understanding in the heart and thus rational. But of visible, earthborn man, the earthly image—the man-shaped statues—appears as a temporary impression far from the truth. Therefore, life seems to me to have become nothing but full of madness, so great is the zeal spent on matter. Custom, corrupted by empty opinion, has enslaved you and led you into irrational meddling; ignorance of lawful, lawless, and deceitful pretenses is the cause, which, having been contrived, has stained the human race with deadly wax and abominable idols, devising many forms of demons, and has imprinted upon its followers a long death. So take rational water, wash yourselves, you who are polluted, sprinkle yourselves with the true drops from custom; you must ascend to the heavens pure. You are a human being, the most common thing; seek the one who created you. You are a son, the most particular thing; recognize your father. But do you still remain in sins, clinging to pleasures? To whom will the Lord say, 'Yours is the kingdom of heaven'?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀριστοτέχνας πατήρ","severity":"info","text":"A rare epithet for the creator god, combining 'best craftsman' with 'father.' Clement uses it to contrast the living human image with lifeless statues.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰκὼν τοῦ θεοῦ","severity":"info","text":"Echoes Genesis 1:26-27 LXX, where man is made 'according to the image' of God. Clement extends the chain: God → Logos → true man (mind) → visible man → statue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθ' ὁμοίωσιν","severity":"info","text":"Alludes to Genesis 1:26 LXX ('according to likeness'). Clement distinguishes 'image' (Logos) from 'likeness' (rational mind in man), a common patristic exegetical move.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὕδωρ λογικόν","severity":"info","text":"A metaphor for baptism as rational purification. Clement contrasts 'rational water' with pagan lustral rites, urging spiritual cleansing from idolatry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λάβετε οὖν ὕδωρ λογικόν","severity":"info","text":"A hortatory turn: after polemic against statues, Clement shifts to direct exhortation, calling for baptism and recognition of God as creator and father.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατασκευασθεῖσα","severity":"caution","text":"The Greek text has a crux: the participle is feminine singular but its antecedent (ἄγνοια) is feminine; the syntax is strained. The translation follows the sense of 'having been contrived.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The clause beginning 'νομίμων δὲ ἀνόμων' is compressed; it likely means 'ignorance of lawful, lawless, and deceitful pretenses' but the grammar is elliptical.","The referent of 'αὐτῇ' (line 12) is ambiguous: it could be 'custom' (συνήθεια) or 'ignorance' (ἄγνοια); the translation takes it as custom."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"Ὑμῶν ἐστιν, ἐὰν θελήσητε, τῶν πρὸς τὸν θεὸν τὴν προαίρεσιν ἐσχηκότων· ὑμῶν, ἐὰν ἐθελήσητε πιστεῦσαι μόνον καὶ τῇ συντομίᾳ τοῦ κηρύγματος ἕπεσθαι, ἧς ὑπακούσαντες οἱ Νινευῖται τῆς προσδοκηθείσης ἁλώσεως μετανοίᾳ γνησίῳ τὴν καλὴν ἀντικατηλλάξαντο σωτηρίαν. Πῶς οὖν ἀνέλθω, φησίν, εἰς οὐρανούς; \"Ὁδός\" ἐστιν ὁ κύριος, \"στενὴ\" μέν, ἀλλ' \"ἐξ οὐρανῶν,\" στενὴ μέν, ἀλλ' εἰς οὐρανοὺς ἀναπέμπουσα· στενὴ ἐπὶ γῆς ὑπερορωμένη, πλατεῖα ἐν οὐρανοῖς προσκυνουμένη. Εἶθ' ὁ μὲν ἄπυστος τοῦ λόγου συγγνώμην τῆς πλάνης ἔχει τὴν ἄγνοιαν, ὁ δὲ εἰς ὦτα βαλόμενος καὶ τῇ ψυχῇ παρακούσας παρὰ τῆς γνώμης φέρει τὴν ἀπείθειαν, καὶ ὅσῳ γε φρονιμώτερος εἶναι δόξει, πρὸς κακοῦ ἡ σύνεσις αὐτῷ, ὅτι τῇ φρονήσει κέχρηται κατηγόρῳ τὸ βέλτιστον οὐχ ἑλόμενος· πέφυκε γὰρ ὡς ἄνθρωπος οἰκείως ἔχειν πρὸς θεόν. Ὥσπερ οὖν τὸν ἵππον ἀροῦν οὐ βιαζόμεθα οὐδὲ τὸν ταῦρον κυνηγετεῖν, πρὸς ὃ πέφυκε δὲ ἕκαστον τῶν ζῴων περιέλκομεν, οὕτως ἀμέλει καὶ τὸν ἄνθρωπον ἐπὶ τὴν οὐρανοῦ γενόμενον θέαν, \"φυτὸν οὐράνιον\" ὡς ἀληθῶς, ἐπὶ τὴν γνῶσιν παρακαλοῦμεν τοῦ θεοῦ, τὸ οἰκεῖον αὐτοῦ καὶ ἐξαίρετον καὶ ἰδιωματικὸν παρὰ τὰ ἄλλα ζῷα κατειλημμένοι, αὔταρκες ἐφόδιον αἰώνων, θεοσέ βειαν, παρασκευάζεσθαι συμβουλεύοντες. Γεώργει, φαμέν, εἰ γεωργὸς εἶ, ἀλλὰ γνῶθι τὸν θεὸν γεωργῶν, καὶ πλεῖθι ὁ τῆς ναυτιλίας ἐρῶν, ἀλλὰ τὸν οὐράνιον κυβερνήτην παρα καλῶν· στρατευόμενόν σε κατείληφεν ἡ γνῶσις· τοῦ δίκαια σημαίνοντος ἄκουε στρατηγοῦ.","english":"It is yours, if you wish, who have set your choice toward God; yours, if you only wish to believe and follow the brevity of the proclamation, by heeding which the Ninevites, in genuine repentance, exchanged the expected capture for fair salvation. How then, one says, shall I ascend to the heavens? \"The way\" is the Lord, \"narrow\" indeed, but \"from the heavens,\" narrow indeed, but sending up to the heavens; narrow on earth, overlooked, broad in the heavens, worshipped. Then, the one ignorant of the word has ignorance of error as his excuse, but the one who has taken it into his ears and disobeyed it in his soul bears his disobedience from his own judgment, and the more prudent he seems to be, the more his understanding is for evil, because he has used his prudence as an accuser, not choosing the best; for he is by nature, as a human, disposed toward God. Just as we do not force a horse to plow nor a bull to hunt, but draw each animal to what it is by nature, so too we call the human, born for the contemplation of heaven, a \"heavenly plant\" truly, to the knowledge of God, having grasped his own, exceptional, and distinctive trait compared to other animals, and we advise him to prepare a sufficient provision for eternity, piety. Cultivate, we say, if you are a farmer, but know God while cultivating; and sail, if you love seafaring, but call upon the heavenly helmsman; if you are a soldier, knowledge has overtaken you; listen to the general who signals what is just.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Νινευῖται","severity":"info","text":"The Ninevites' repentance is a reference to the biblical story of Jonah (Jonah 3:5-10), where the city of Nineveh averted destruction through collective repentance. Clement uses this as a model for conversion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁδός ... στενὴ ... ἐξ οὐρανῶν","severity":"info","text":"The phrase 'the way is the Lord, narrow' echoes Matthew 7:13-14 and Acts 9:2, where Jesus is described as 'the way' and the narrow path leads to heaven. Clement adapts this to his protreptic argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φυτὸν οὐράνιον","severity":"info","text":"'Heavenly plant' is a Platonic and Stoic metaphor for the human soul's celestial origin (cf. Plato, Timaeus 90a). Clement uses it to argue that humans are naturally oriented toward knowledge of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γεώργει ... πλεῖθι ... στρατευόμενόν","severity":"info","text":"Clement employs a rhetorical tricolon of imperatives (cultivate, sail, serve as a soldier) to illustrate that every occupation can be integrated with piety. This is a protreptic device to show the universality of the call.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἵππον ἀροῦν ... ταῦρον κυνηγετεῖν","severity":"info","text":"The analogy of not forcing a horse to plow or a bull to hunt is a common philosophical topos (cf. Aristotle, Nicomachean Ethics 1097b) used to argue that each being has a natural function. Clement applies it to humans' natural disposition toward God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θεοσέ βειαν","severity":"caution","text":"The Greek text has a word division issue: 'θεοσέ βειαν' should likely be read as 'θεοσέβειαν' (piety). The edition's spacing may be a scribal or editorial artifact; the sense is clear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θεοσέ βειαν' is a textual crux; it is interpreted as 'θεοσέβειαν' (piety) based on context and standard usage.","The identity of the speaker of 'Πῶς οὖν ἀνέλθω, φησίν' is not specified; it may be a hypothetical interlocutor or a rhetorical question."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"Καθάπερ οὖν κάρῳ καὶ μέθῃ βεβαρημένοι ἀνανήψατε καὶ διαβλέψαντες ὀλίγον ἐννοήθητε, τί θέλουσιν ὑμῖν οἱ προσκυνούμενοι λίθοι καὶ ἃ περὶ τὴν ὕλην κενοσπούδως δαπανᾶτε· εἰς ἄγνοιαν [καὶ] τὰ χρήματα καὶ τὸν βίον ὡς τὸ ζῆν ὑμῶν εἰς θάνατον καταναλίσκετε, τοῦτο μόνον τῆς ματαίας ὑμῶν ἐλπίδος εὑρόμενοι τὸ πέρας, οὐδὲ αὑτοὺς οἷοί τε ὄντες οἰκτεῖραι, ἀλλ' οὐδὲ τοῖς κατελεῶσιν ὑμᾶς τῆς πλάνης ἐπιτήδειοι πείθεσθαι γίνεσθε, συνηθείᾳ κακῇ δεδουλωμένοι, ἧς ἀπηρτημένοι αὐθαίρετοι μέχρι τῆς ἐσχάτης ἀναπνοῆς εἰς ἀπώλειαν ὑποφέρεσθε· \"ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς,\" ἐξὸν\n\nἀπομάξασθαι τὰ ἐμποδὼν τῇ σωτηρίᾳ καὶ τὸν τῦφον καὶ τὸν πλοῦτον καὶ τὸν φόβον, ἐπιφθεγγομένους τὸ ποιητικὸν δὴ τοῦτο· πῇ δὴ χρήματα πολλὰ φέρω τάδε; Πῇ δὲ καὶ αὐτὸς πλάζομαι; Οὐ βούλεσθε οὖν τὰς φαντασίας ταύτας κενὰς ἀπορρίψαντες τῇ συνηθείᾳ αὐτῇ ἀποτάξασθαι, κενοδοξίᾳ ἐπιλέ γοντες· ψευδεῖς ὄνειροι χαίρετ', οὐδὲν ἦτ' ἄρα; Τί γὰρ ἡγεῖσθε, ὦ ἄνθρωποι, τὸν Τύχωνα Ἑρμῆν καὶ τὸν Ἀνδοκίδου καὶ τὸν Ἀμύητον; Ἦ παντί τῳ δῆλονὅτι λίθους, ὥσπερ καὶ τὸν Ἑρμῆν. Ὡς δὲ οὐκ ἔστι θεὸς ἡ ἅλως καὶ ὡς οὐκ ἔστι θεὸς ἡ ἶρις, ἀλλὰ πάθη ἀέρων καὶ νεφῶν, καὶ ὃν τρόπον οὐκ ἔστιν ἡμέρα θεός, οὐδὲ μὴν οὐδὲ ἐνιαυτὸς οὐδὲ χρόνος ὁ ἐκ τούτων συμπληρούμενος, οὕτως οὐδὲ ἥλιος οὐδὲ σελήνη, οἷς ἕκαστον τῶν προειρημένων διορίζεται. Τίς ἂν οὖν τὴν εὔθυναν καὶ τὴν κόλασιν καὶ τὴν δίκην καὶ τὴν νέμεσιν εὖ φρονῶν ὑπολάβοι θεούς;","english":"Just as if weighed down by sleep and drunkenness, rouse yourselves, and after looking about a little, consider what the stones you worship wish from you, and what you spend so earnestly on matter. You consume your wealth and your life, and your very living, into death, for ignorance, finding this alone as the end of your vain hope. You are not even able to pity yourselves, nor do you become fit to be persuaded by those who pity you for your error, being enslaved by evil habit, from which, having broken free of your own accord, you are carried down to destruction until your last breath. \"Because the light has come into the world, and men have loved the darkness more than the light,\" although it is possible to wipe away the obstacles to salvation—both pride and wealth and fear—while uttering this poetic line: \"Where then do I carry these many possessions? Where then do I myself wander?\" Will you not, then, cast off these empty phantoms and renounce habit itself, saying to vainglory: \"Farewell, false dreams; you were nothing after all\"? For what do you consider, O men, the Tychon Hermes, and the Andocides Hermes, and the Amyetus Hermes? It is clear to anyone that they are stones, just as the Hermes is. And just as the halo is not a god, and the rainbow is not a god, but are conditions of air and clouds, and just as the day is not a god, nor indeed the year nor the time composed of these, so neither is the sun nor the moon, by which each of the aforementioned is defined. Who, then, being of sound mind, would suppose that Righteousness, Punishment, Justice, and Nemesis are gods?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον","severity":"info","text":"Clement adapts a Johannine phrase (John 1:9? 3:19?) but the exact source is uncertain; the wording echoes the Prologue of John's Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τύχωνα Ἑρμῆν","severity":"info","text":"Tychon Hermes is a cult statue of Hermes associated with good fortune; Andocides Hermes refers to the herms mutilated in 415 BCE (Andocides, On the Mysteries).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀμύητον","severity":"info","text":"Amyetus Hermes is otherwise unattested; possibly a local cult title or a textual corruption. The name may derive from ἀμύητος ('uninitiated').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πῇ δὴ χρήματα πολλὰ φέρω τάδε","severity":"info","text":"The poetic line is likely from a lost comedy (perhaps Menander or a fragment of Euripides); Clement uses it to mock attachment to wealth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθάπερ οὖν","severity":"info","text":"This passage continues the exhortation begun in the previous passage; the opening 'Just as if' links to the preceding metaphor of sleep and drunkenness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξὸν","severity":"caution","text":"The Greek text has ἐξὸν (it is possible), but the Coptic Vorlage may have read differently; the syntax is slightly awkward, suggesting a lacuna or scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Amyetus Hermes' is uncertain; it may be a textual corruption or a rare cult title.","The source of the poetic line about wealth is unknown; Clement may be quoting from memory."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":92,"ref":"p92","source":"Οὐδὲ γὰρ οὐδ' ἐρινῦς οὐδὲ μοῖραι οὐδὲ εἱμαρμένη, ἐπεὶ μηδὲ πολιτεία μηδὲ δόξα μηδὲ πλοῦτος θεοί, ὃν καὶ ζωγράφοι τυφλὸν ἐπιδεικνύουσιν· εἰ δὲ αἰδῶ καὶ ἔρωτα καὶ ἀφροδίτην ἐκθειάζετε, ἀκολουθούντων αὐτοῖς αἰσχύνη καὶ ὁρμὴ καὶ κάλλος καὶ συνουσία. Οὔκουν ἔτ' ἂν εἰκότως ὕπνος καὶ θάνατος θεὼ διδυμάονε παρ' ὑμῖν νομίζοιντο, πάθη ταῦτα περὶ τὰ ζῷα συμβαίνοντα φυσικῶς· οὐδὲ μὴν κῆρα οὐδὲ εἱμαρμένην οὐδὲ μοίρας θεὰς ἐνδίκως ἐρεῖτε. Εἰ δὲ ἔρις καὶ μάχη οὐ θεοί, οὐδὲ Ἄρης οὐδὲ Ἐνυώ. Ἔτι τε εἰ αἱ ἀστραπαὶ καὶ οἱ κεραυνοὶ καὶ οἱ ὄμβροι οὐ θεοί, πῶς τὸ πῦρ καὶ τὸ ὕδωρ θεοί; Πῶς δὲ καὶ οἱ διᾴσσοντες καὶ οἱ κομῆται διὰ πάθος ἀέρος γεγενημένοι; Ὁ δὲ τὴν τύχην θεὸν λέγων καὶ τὴν πρᾶξιν λεγέτω θεόν. Εἰ δὴ οὖν τούτων οὐδὲ ἓν θεὸς εἶναι νομίζεται οὐδὲ μὴν ἐκείνων τῶν χειροκμήτων καὶ ἀναισθήτων πλασμάτων, πρόνοια δέ τις περὶ ἡμᾶς καταφαίνεται δυνάμεως θεϊκῆς, λείπεται οὐδὲν ἄλλο ἢ τοῦτο ὁμολογεῖν, ὅτι ἄρα ὄντως μόνος ἔστι τε καὶ ὑφέστηκεν ὁ μόνος ὄντως ὑπάρχων θεός. Ἀλλὰ γὰρ μανδραγόραν ἤ τι ἄλλο φάρμακον πεπωκόσιν ἀνθρώποις ἐοίκατε οἱ ἀνόητοι· θεὸς δὲ ὑμῖν ἀνανῆψαι δοίη ποτὲ τοῦδε τοῦ ὕπνου καὶ συνιέναι θεὸν μηδὲ χρυσὸν ἢ λίθον ἢ δένδρον ἢ πρᾶξιν ἢ πάθος ἢ νόσον ἢ φόβον ἰνδάλλεσθαι ὡς θεόν. \"Τρὶς γὰρ μύριοί εἰσιν\" ὡς ἀληθῶς \"ἐπὶ χθονὶ πουλυβοτείρῃ δαίμονες\" οὐκ \"ἀθάνατοι\" οὐδὲ μὴν θνητοί (οὐδὲ γὰρ αἰσθήσεως, ἵνα καὶ θανάτου, μετειλήφασιν), λίθινοι δὲ καὶ ξύλινοι δεσπόται ἀνθρώπων, ὑβρίζοντες καὶ παρασπονδοῦντες τὸν βίον διὰ τῆς συνηθείας. \"Ἡ γῆ δὲ τοῦ κυρίου,\" φησί, \"καὶ τὸ πλήρωμα αὐτῆς\"·","english":"For neither the Furies nor the Fates nor Destiny are gods, just as neither the constitution nor glory nor wealth are gods—wealth which painters even depict as blind. And if you deify Shame and Love and Aphrodite, then shame, impulse, beauty, and intercourse follow them. So it would no longer be reasonable for Sleep and Death to be considered twin gods among you, since these are natural affections occurring in living beings. Nor would you justly call Doom or Destiny or the Fates goddesses. And if Strife and Battle are not gods, neither are Ares nor Enyo. Further, if lightning, thunderbolts, and rain are not gods, how are fire and water gods? And how are shooting stars and comets, which arise from an affection of the air, gods? And one who calls Fortune a god should also call Action a god. If, then, none of these is considered a god, nor any of those hand-wrought and senseless images, but some providence concerning us from a divine power is manifest, nothing remains but to confess this: that truly the only god who really exists and subsists is the one who truly is. But you foolish men resemble those who have drunk mandrake or some other drug; may God grant you to rouse yourselves from this sleep and to understand that God is not to be imagined as gold or stone or tree or action or passion or disease or fear. \"For truly there are thrice ten thousand\" \"on the much-nourishing earth\" \"demons,\" neither \"immortal\" nor yet mortal (for they have no share in sensation, and thus not in death either), but stone and wooden masters of men, insulting and violating life through habit. \"The earth of the Lord,\" it is said, \"and its fullness.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἐρινῦς","severity":"info","text":"The Furies (Erinyes) are chthonic deities of vengeance in Greek religion. Clement lists them with Moirai and Heimarmene to reject personified forces as gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ γῆ δὲ τοῦ κυρίου","severity":"info","text":"The phrase 'The earth of the Lord and its fullness' echoes LXX Psalm 23:2 (LXX 23:2) or a similar biblical expression, though the exact source is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τρὶς γὰρ μύριοί εἰσιν","severity":"info","text":"Clement quotes Hesiod, Works and Days 252-253, on the thirty thousand daimones on earth, but he reinterprets them as lifeless idols, not immortal beings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἱμαρμένη","severity":"info","text":"Heimarmene (Destiny) is a Stoic concept of cosmic determinism. Clement denies its divinity, aligning with Christian rejection of fate as a power independent of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage builds a negative syllogism: if natural phenomena and human artifacts are not gods, and providence is evident, then only the one true God remains. This climaxes in an exhortation to awaken from delusion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μανδραγόραν","severity":"caution","text":"Mandrake was known as a narcotic and aphrodisiac. Clement compares the foolish to those drugged by it, but the exact pharmacological reference may be rhetorical rather than precise.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the biblical quotation 'The earth of the Lord and its fullness' is not explicitly identified; it may be a loose citation or conflation.","The phrase 'thrice ten thousand' from Hesiod is adapted; Clement's use of 'demons' shifts the meaning from Hesiod's daimones as guardians to lifeless idols."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"εἶτα τί τολμᾷς ἐν τοῖς τοῦ κυρίου τρυφῶν ἀγνοεῖν τὸν δεσπότην; Κατάλειπε τὴν γῆν τὴν ἐμήν, ἐρεῖ σοι ὁ κύριος, μὴ θίγῃς τοῦ ὕδατος ὃ ἐγὼ ἀναδίδωμι, τῶν καρπῶν ὧν ἐγὼ γεωργῶ, μὴ μεταλάμβανε· ἀπόδος, ἄνθρωπε, τὰ τροφεῖα τῷ θεῷ· ἐπίγνωθί σου τὸν δεσπότην· ἴδιον εἶ πλάσμα τοῦ θεοῦ· τὸ δὲ οἰκεῖον αὐτοῦ πῶς ἂν ἐνδίκως ἀλλότριον γένοιτο; Τὸ γὰρ ἀπηλλοτριωμένον στερόμενον τῆς οἰκειότητος στέρεται τῆς ἀληθείας. Ἦ γὰρ οὐχ ᾗ Νιόβη τρόπον τινά, μᾶλλον δὲ ἵνα μυστικώτερον πρὸς ὑμᾶς ἀποφθέγξωμαι, γυναικὸς τῆς Ἑβραίας δίκην (Λὼτ ἐκάλουν αὐτὴν οἱ παλαιοὶ) εἰς ἀναισθησίαν μετατρέπεσθε; Λελιθωμένην ταύτην παρειλήφαμεν τὴν γυναῖκα διὰ τὸ Σοδόμων ἐρᾶν· Σοδομῖται δὲ οἱ ἄθεοι καὶ οἱ πρὸς τὴν ἀσέβειαν ἐπιστρεφόμενοι σκληροκάρδιοί τε καὶ ἠλίθιοι. Ταύτας οἴου θεόθεν ἐπιλέγεσθαί σοι τὰς φωνάς· \"μὴ γὰρ οἴου λίθους μὲν εἶναι ἱερὰ καὶ ξύλα καὶ ὄρνεα καὶ ὄφεις, ἀνθρώπους δὲ μή\"· πολὺ δὲ τοὐναντίον ἱεροὺς μὲν ὄντως τοὺς ἀνθρώπους ὑπολαμβάνετε, τὰ δὲ θηρία καὶ τοὺς λίθους ὅπερ εἰσίν. Οἱ γάρ τοι δείλαιοι τῶν ἀνθρώπων καὶ ἄθλιοι διὰ μὲν κόρακος καὶ κολοιοῦ νομίζουσι τὸν θεὸν ἐμβοᾶν, διὰ δὲ ἀνθρώπου σιωπᾶν, καὶ τὸν μὲν κόρακα τετιμήκασιν ὡς ἄγγελον θεοῦ, τὸν δὲ ἄνθρωπον τοῦ θεοῦ διώκουσιν, οὐ κρῴζοντα, οὐ κλώζοντα, φθεγγόμενον δέ, οἶμαι, λογικῶς καὶ","english":"Then why do you dare, while luxuriating in the Lord's possessions, to be ignorant of the master? \"Leave my earth,\" the Lord will say to you, \"do not touch the water which I send forth, do not partake of the fruits which I cultivate; give back, O man, the nurture to God; recognize your master; you are the peculiar formation of God; and how could his own property justly become another's?\" For that which is alienated, being deprived of its proper relationship, is deprived of truth. Or do you not, in a manner like Niobe, or rather, to speak more mystically to you, like the Hebrew woman (the ancients called her Lot), turn into insensibility? We have received this woman as turned to stone because of her love for Sodom; and the Sodomites are the godless and those who turn to impiety, hard-hearted and foolish. Consider these words as addressed to you from God: \"Do not think that stones and wood and birds and serpents are sacred, but that human beings are not\"; on the contrary, you should consider human beings as truly sacred, and beasts and stones as what they are. For wretched and miserable men think that God cries out through a raven or a jackdaw, but is silent through a human being, and they have honored the raven as a messenger of God, but persecute the human being of God, who does not croak or caw, but speaks, I think, rationally and","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατάλειπε τὴν γῆν τὴν ἐμήν, ἐρεῖ σοι ὁ κύριος","severity":"info","text":"Clement adapts the language of divine ownership from the Old Testament, echoing God's claim over land and produce (cf. Lev 25:23; Ps 24:1 LXX). The imperative 'Leave my earth' is a rhetorical device, not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λελιθωμένην ταύτην παρειλήφαμεν τὴν γυναῖκα διὰ τὸ Σοδόμων ἐρᾶν","severity":"info","text":"Clement refers to the tradition of Lot's wife being turned into a pillar of salt (Gen 19:26 LXX). The Greek 'λελιθωμένην' (turned to stone) conflates the biblical salt pillar with the petrification of Niobe, a common patristic typology for spiritual insensibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σοδομῖται","severity":"info","text":"Clement glosses 'Sodomites' as 'the godless and those who turn to impiety, hard-hearted and foolish.' This allegorizes the biblical Sodomites as emblematic of pagan obstinacy, a common trope in early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μὴ γὰρ οἴου λίθους μὲν εἶναι ἱερὰ καὶ ξύλα καὶ ὄρνεα καὶ ὄφεις, ἀνθρώπους δὲ μή","severity":"info","text":"This sentence inverts the pagan hierarchy of sanctity: Clement argues that humans, not stones or animals, are truly sacred. The rhetorical structure contrasts 'μὲν ... δέ' to emphasize the inversion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐ κρῴζοντα, οὐ κλώζοντα, φθεγγόμενον δέ, οἶμαι, λογικῶς","severity":"info","text":"Clement contrasts the irrational cries of ravens and jackdaws with rational human speech, arguing that God speaks through humans, not birds. This reflects a Stoic-influenced Christian emphasis on logos as the medium of divine communication.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'λογικῶς καὶ', leaving the conclusion of the argument implicit. The English draft supplies 'rationally and' but the full thought is lost."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"φιλανθρώπως κατηχοῦντα ἀποσφάττειν ἀπανθρώπως ἐπιχειροῦσιν, ἐπὶ τὴν δικαιοσύνην καλοῦντα, οὔτε τὴν χάριν τὴν ἄνωθεν ἀπεκδεχόμενοι οὔτε τὴν κόλασιν ἐκτρεπόμενοι. Οὐ γὰρ πιστεύουσι τῷ θεῷ οὐδὲ ἐκμανθάνουσι τὴν δύναμιν αὐτοῦ. Οὗ δὲ ἄρρητος ἡ φιλανθρωπία, τούτου ἀχώρητος ἡ μισοπονηρία. Τρέφει δὲ ὁ μὲν θυμὸς τὴν κόλασιν ἐπὶ ἁμαρτίᾳ, εὖ ποιεῖ δὲ ἐπὶ μετανοίᾳ ἡ φιλανθρωπία. Οἰκτρότατον δὲ τὸ στέρεσθαι τῆς παρὰ τοῦ θεοῦ ἐπικουρίας. Ὀμμάτων μὲν οὖν ἡ πήρωσις καὶ τῆς ἀκοῆς ἡ κώφωσις ἀλγεινοτέρα παρὰ τὰς λοιπὰς τοῦ πονηροῦ πλεονεξίας· ἣ μὲν γὰρ αὐτῶν ἀφῄρηται τῆς οὐρανίου προσόψεως, ἣ δὲ τῆς θείας μαθήσεως ἐστέρηται. Ὑμεῖς δὲ πρὸς τὴν ἀλήθειαν ἀνάπηροι καὶ τυφλοὶ μὲν τὸν νοῦν, κωφοὶ δὲ τὴν σύνεσιν ὄντες οὐκ ἀλγεῖτε, οὐκ ἀγανακτεῖτε, οὐ τὸν οὐρανὸν ἰδεῖν καὶ τὸν τοῦ οὐρανοῦ ποιητὴν ἐπεθυμήσατε, οὐδὲ τὸν τῶν πάντων δημιουργὸν καὶ πατέρα ἀκοῦσαι καὶ μαθεῖν ἐξεζητήσατε, τὴν προαίρεσιν τῇ σωτηρίᾳ συνάψαντες· ἐμποδὼν γὰρ ἵσταται οὐδὲν τῷ σπεύδοντι πρὸς γνῶσιν θεοῦ, οὐκ ἀπαιδευσία, οὐ πενία, οὐκ ἀδοξία, οὐκ ἀκτημοσύνη· οὐδέ τις τὴν ὄντως ἀληθῆ σοφίαν \"χαλκῷ δῃώσας\" μεταλλάξαι εὔχεται οὐδὲ σιδήρῳ· εὖ γάρ τοι παντὸς μᾶλλον τοῦτο εἴρηται· ὁ χρηστός ἐστι πανταχοῦ σωτήριος· ὁ γὰρ τοῦ δικαίου ζηλωτής, ὡς ἂν τοῦ ἀνενδεοῦς ἐραστής, ὀλιγοδεής, οὐκ ἐν ἄλλῳ τινὶ ἢ ἐν αὐτῷ [καὶ] τῷ θεῷ τὸ μακάριον θησαυρίσας, ἔνθα οὐ σής, οὐ λῃστής, οὐ πειρατής, ἀλλ' ὁ τῶν ἀγαθῶν ἀίδιος δοτήρ. Ἄρα οὖν εἰκότως ὡμοίωσθε τοῖς ὄφεσιν ἐκείνοις, οἷς τὰ ὦτα πρὸς τοὺς κατεπᾴδοντας ἀποκέκλεισται.","english":"they inhumanely attempt to slay him who kindly instructs them, calling them to righteousness, neither awaiting the grace from above nor shunning punishment. For they do not believe in God nor learn his power. But whose philanthropy is ineffable, his hatred of evil is incomprehensible. Wrath nourishes punishment for sin, but philanthropy does good for repentance. Most pitiable is to be deprived of assistance from God. Now blindness of the eyes and deafness of hearing are more painful than the other excesses of the evil one; for one is deprived of the heavenly vision, the other of divine teaching. But you, maimed and blind in mind toward the truth, and deaf in understanding, do not grieve, do not become indignant, have not desired to see the sky and the maker of the sky, nor have you sought to hear and learn the creator and father of all, joining your choice to salvation; for nothing stands in the way of one hastening to knowledge of God—not lack of education, not poverty, not lack of fame, not lack of possessions; nor does anyone pray to exchange true wisdom \"for bronze\" or for iron; for this is well said above all: the good one is everywhere saving; for the zealot of justice, as a lover of the self-sufficient, is of few needs, having treasured up the blessedness in no other than in God himself, where there is no moth, no robber, no pirate, but the eternal giver of good things. Therefore you have rightly been likened to those serpents whose ears are closed to the charmers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φιλανθρώπως κατηχοῦντα","severity":"info","text":"The adverb φιλανθρώπως ('kindly' or 'humanely') contrasts with the hostile action of the audience, emphasizing Clement's theme of divine philanthropy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μισοπονηρία","severity":"info","text":"μισοπονηρία ('hatred of evil') is a rare term in Clement, paired with φιλανθρωπία to stress God's dual aspect of benevolence and justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χαλκῷ δῃώσας","severity":"info","text":"The phrase 'χαλκῷ δῃώσας' ('for bronze') echoes Homer, Iliad 6.236, where Glaukos exchanges gold armor for bronze, symbolizing foolish barter. Clement uses it to condemn trading true wisdom for base gain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὄφεσιν ἐκείνοις","severity":"info","text":"The comparison to serpents with closed ears recalls Psalm 58:4-5 (LXX) or popular belief about snake-charming, illustrating willful ignorance of divine instruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄρα οὖν","severity":"info","text":"The phrase 'Ἄρα οὖν' ('Therefore') marks a concluding analogy, summarizing the preceding argument about the audience's spiritual blindness and deafness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐ σής, οὐ λῃστής, οὐ πειρατής","severity":"info","text":"The triad 'no moth, no robber, no pirate' is a rhetorical list of earthly threats, emphasizing the security of blessedness in God. This motif appears in later Christian ascetic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'χαλκῷ δῃώσας' is a Homeric allusion; its precise referent (bronze armor or coinage) is ambiguous but likely metaphorical for worthless exchange.","The clause 'οὐδὲ σιδήρῳ' ('nor for iron') extends the metaphor but its specific cultural context (e.g., iron as a symbol of war or labor) is not explicit."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":95,"ref":"p95","source":"\"Θυμὸς γὰρ αὐτοῖς,\" φησὶν ἡ γραφή, \"κατὰ τὴν ὁμοίωσιν τοῦ ὄφεως, ὡσεὶ ἀσπίδος κωφῆς καὶ βυούσης τὰ ὦτα αὐτῆς, ἥτις οὐκ εἰσακούσεται φωνῆς ἐπᾳδόντων.\" Ἀλλ' ὑμεῖς γε κατεπᾴσθητε τὴν ἀγριότητα καὶ παρα δέξασθε τὸν ἥμερον καὶ ἡμέτερον λόγον καὶ τὸν ἰὸν ἀποπτύσατε τὸν δηλητήριον, ὅπως ὅτι μάλιστα ὑμῖν τὴν φθοράν, ὡς ἐκείνοις τὸ γῆρας, ἀποδύσασθαι δοθῇ. Ἀκούσατέ μου καὶ μὴ τὰ ὦτα ἀποβύσητε μηδὲ τὰς ἀκοὰς ἀποφράξητε, ἀλλ' εἰς νοῦν βάλεσθε τὰ λεγόμενα. Καλόν ἐστι τὸ φάρμακον τῆς ἀθανασίας· στήσατέ ποτε τοὺς ὁλκοὺς τοὺς ἑρπηστικούς. \"Οἱ γὰρ ἐχθροὶ κυρίου χοῦν λείξουσι\", φησίν [ἡ γραφὴ λέγει]· ἀνανεύσατε τῆς γῆς εἰς αἰθέρα, ἀναβλέψατε εἰς οὐρανόν, θαυμάσατε, παύσασθε καραδοκοῦντες τῶν δικαίων τὴν πτέρναν καὶ \"τὴν ὁδὸν τῆς ἀληθείας\" ἐμποδίζοντες· φρόνιμοι γένεσθε καὶ ἀβλαβεῖς· τάχα που ὁ κύριος ἁπλότητος ὑμῖν δωρήσεται πτερόν (πτερῶσαι προῄρηται τοὺς γηγενεῖς), ἵνα δὴ τοὺς χηραμοὺς καταλίποντες οἰκήσητε τοὺς οὐρανούς. Μόνον ἐξ ὅλης καρδίας μετανοήσωμεν, ὡς ὅλῃ καρδίᾳ δυνηθῆναι χωρῆσαι τὸν θεόν. \"Ἐλπίσατε ἐπ' αὐτόν\", φησί, \"πᾶσα συναγωγὴ λαοῦ, ἐκχέετε ἐνώπιον αὐτοῦ πάσας τὰς καρδίας ὑμῶν.\" Πρὸς τοὺς κενοὺς τῆς πονηρίας λέγει· ἐλεεῖ καὶ δικαιοσύνης πληροῖ· πίστευσον, ἄνθρωπε, ἀνθρώπῳ καὶ θεῷ· πίστευσον, ἄνθρωπε, τῷ παθόντι καὶ προσκυνουμένῳ, θεῷ ζῶντι πιστεύσατε οἱ δοῦλοι τῷ νεκρῷ· πάντες ἄνθρωποι πιστεύσατε μόνῳ τῷ πάντων ἀνθρώπων θεῷ· πιστεύσατε καὶ μισθὸν λάβετε σωτηρίαν· \"ἐκζητήσατε τὸν θεόν, καὶ ζήσεται ἡ ψυχὴ ὑμῶν.\" Ὁ ἐκζητῶν τὸν θεὸν τὴν ἰδίαν πολυπραγμονεῖ σωτηρίαν·","english":"For they have wrath,\" says Scripture, \"like that of a serpent, like a deaf asp that stops its ears, which will not hear the voice of charmers.\" But you have been charmed out of your savagery, and receive the gentle and our word, and spit out the deadly venom, so that you may be granted to shed corruption, as they shed old age. Hear me, and do not stop your ears nor block your hearing, but take what is said into your mind. The medicine of immortality is good; stop your crawling tracks at last. \"For the enemies of the Lord will lick dust,\" it says; lift your heads from the earth to the ether, look up to heaven, marvel, cease lying in wait for the heel of the righteous and obstructing \"the way of truth\"; become wise and harmless. Perhaps the Lord will grant you the wing of simplicity (he intends to give wings to the earthborn), so that leaving your holes you may dwell in the heavens. Only let us repent with our whole heart, so that we may be able to contain God with our whole heart. \"Hope in him,\" it says, \"every assembly of the people, pour out before him all your hearts.\" He speaks to those empty of wickedness; he has mercy and fills with righteousness. Believe, man, in man and God; believe, man, in the one who suffered and is worshipped; believe, you slaves, in the living God who died; all men, believe in the one God of all men; believe and receive salvation as your reward. \"Seek God, and your soul will live.\" He who seeks God is busy with his own salvation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θυμὸς γὰρ αὐτοῖς ... ὡσεὶ ἀσπίδος κωφῆς","severity":"info","text":"Clement adapts a biblical simile: the serpent's deafness to charmers echoes Psalm 58:4-5 (LXX) and possibly Isaiah 33:19, but the exact phrasing is his own.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατεπᾴσθητε","severity":"info","text":"The verb κατεπᾴσθητε (from ἐπᾴδω, 'to charm') plays on the preceding serpent-charming imagery, contrasting the deaf asp with the audience now 'charmed out of savagery'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ γὰρ ἐχθροὶ κυρίου χοῦν λείξουσι","severity":"info","text":"This phrase is not a direct biblical quotation but echoes prophetic language (e.g., Isaiah 49:23 LXX) and may be a loose citation or Clementine paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν ὁδὸν τῆς ἀληθείας","severity":"info","text":"The phrase 'the way of truth' is a common early Christian metaphor (cf. John 14:6, Acts 9:2) but also appears in Hellenistic Jewish wisdom literature (e.g., Wisdom of Solomon 5:6).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πίστευσον ... πιστεύσατε","severity":"info","text":"The passage shifts from singular to plural imperatives (πίστευσον, πιστεύσατε), creating a rhetorical crescendo that addresses both the individual and the collective audience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ παθόντι καὶ προσκυνουμένῳ, θεῷ ζῶντι ... νεκρῷ","severity":"info","text":"Clement's paradoxical language about the 'living God who died' reflects early Christian kerygma and anticipates later Christological debates, but here it functions as a rhetorical call to faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Οἱ γὰρ ἐχθροὶ κυρίου χοῦν λείξουσι' is not a verbatim biblical citation; its source is uncertain.","The shift between singular and plural in the exhortations may reflect a rhetorical strategy rather than a textual variant."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":96,"ref":"p96","source":"εὗρες τὸν θεόν, ἔχεις τὴν ζωήν. Ζητήσωμεν οὖν, ἵνα καὶ ζήσωμεν. Ὁ μισθὸς τῆς εὑρέ σεως ζωὴ παρὰ θεῷ. \"Ἀγαλλιάσθωσαν καὶ εὐφρανθή τωσαν ἐπὶ σοὶ πάντες οἱ ζητοῦντές σε καὶ λεγέτωσαν διὰ παντός, μεγαλυνθήτω ὁ θεός.\" Καλὸς ὕμνος τοῦ θεοῦ ἀθάνατος ἄνθρωπος, δικαιοσύνῃ οἰκοδομούμενος, ἐν ᾧ τὰ λόγια τῆς ἀληθείας ἐγκεχάρακται. Ποῦ γὰρ ἀλλαχόθι ἢ ἐν σώφρονι ψυχῇ δικαιοσύνην ἐγγραπτέον; Ποῦ ἀγάπην; αἰδῶ δὲ ποῦ; πραότητα δὲ ποῦ; Ταύτας, οἶμαι, τὰς θείας γραφὰς ἐναποσφραγισαμένους χρὴ τῇ ψυχῇ καλὸν ἀφετήριον σοφίαν ἡγεῖσθαι\n\nτοῖς ἐφ' ὁτιοῦν τοῦ βίου τραπεῖσι μέρος, ὅρμον τε τὴν αὐτὴν ἀκύμονα σωτηρίας σοφίαν νομίζειν· δι' ἣν ἀγαθοὶ μὲν πατέρες τέκνων οἱ τῷ πατρὶ προσδεδραμηκότες, ἀγαθοὶ δὲ γονεῦσιν υἱοὶ οἱ τὸν υἱὸν νενοηκότες, ἀγαθοὶ δὲ ἄνδρες γυναικῶν οἱ μεμνημένοι τοῦ νυμφίου, ἀγαθοὶ δὲ οἰκετῶν δεσπόται οἱ τῆς ἐσχάτης δουλείας λελυτρωμένοι. Ὢ μακαριώτερα τῆς ἐν ἀνθρώποις πλάνης τὰ θηρία· ἐπινέμεται τὴν ἄγνοιαν, ὡς ὑμεῖς, οὐχ ὑποκρίνεται δὲ τὴν ἀλήθειαν· οὐκ ἔστι παρ' αὐτοῖς κολάκων γένη, οὐ δεισιδαιμονοῦσιν ἰχθύες, οὐκ εἰδωλολατρεῖ τὰ ὄρνεα, ἕνα μόνον ἐκπλήττεται τὸν οὐρανόν, ἐπεὶ θεὸν νοῆσαι μὴ δύναται ἀπηξιωμένα τοῦ λόγου. Εἶτ' οὐκ αἰσχύνεσθε καὶ τῶν ἀλόγων σφᾶς αὐτοὺς ἀλογωτέρους πεποιηκότες, οἳ διὰ τοσούτων ἡλικιῶν ἐν ἀθεότητι κατατέτριφθε; Παῖδες γεγόνατε, εἶτα μειράκια, εἶτα ἔφηβοι, εἶτα ἄνδρες, χρηστοὶ δὲ οὐδέποτε. Κἂν τὸ γῆρας αἰδέσθητε, ἐπὶ δυσμαῖς τοῦ βίου γενόμενοι σωφρονήσατε, κἂν ἐπὶ τέλει τοῦ βίου τὸν θεὸν ἐπίγνωτε, ὡς δὴ τὸ τέλος ὑμῖν τοῦ βίου ἀρχὴν ἀναλάβοι σωτηρίας.","english":"You have found God, you have life. Let us therefore seek, that we may also live. The reward of finding is life with God. \"Let all who seek you rejoice and be glad, and let them say continually, 'Let God be magnified.'\" A beautiful hymn to God is an immortal human being, built up by righteousness, in whom the oracles of truth are engraved. For where else should righteousness be inscribed but in a prudent soul? Where love? Where modesty? Where gentleness? These divine writings, I think, must be sealed in the soul, and one must consider wisdom a fair starting-point for whatever part of life one enters, and the same wisdom a wave-less haven of salvation. Through it, fathers are good to children who have run to the Father, sons are good to parents who have understood the Son, husbands are good to wives who remember the Bridegroom, and masters are good to servants who have been redeemed from the ultimate slavery. O how much more blessed than the error among humans are the beasts: they graze on ignorance, as you do, but they do not pretend the truth; there are no races of flatterers among them, fish are not superstitious, birds do not worship idols, they are struck only by the sky, since they are deemed unworthy of reason and cannot conceive God. Then are you not ashamed that you have made yourselves more irrational than the irrational, you who have worn yourselves out in godlessness through so many ages? You have been children, then youths, then adolescents, then men, but never good. If you respect old age, become prudent at the sunset of life, if at the end of life you come to know God, so that the end of your life may take up the beginning of salvation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὗρες τὸν θεόν, ἔχεις τὴν ζωήν","severity":"info","text":"The opening declares that finding God is equivalent to having life, establishing the protreptic aim of conversion as a path to true existence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγαλλιάσθωσαν καὶ εὐφρανθήτωσαν ἐπὶ σοὶ πάντες οἱ ζητοῦντές σε","severity":"info","text":"This is a loose citation of Psalm 70:4 (LXX), adapted to address the seeker directly; Clement reworks the psalmist's joy into an exhortation for the convert.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγια τῆς ἀληθείας","severity":"info","text":"The phrase 'oracles of truth' refers to divine teachings or scriptures, here metaphorically engraved in the righteous soul, echoing Platonic and biblical language.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ὅρμον τε τὴν αὐτὴν ἀκύμονα σωτηρίας σοφίαν","severity":"info","text":"The image of wisdom as a 'waveless haven' (ἀκύμων ὅρμος) is a common Stoic and Middle Platonic metaphor for the soul's safe refuge, here Christianized.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παῖδες γεγόνατε, εἶτα μειράκια, εἶτα ἔφηβοι, εἶτα ἄνδρες, χρηστοὶ δὲ οὐδέποτε","severity":"info","text":"The passage builds a rhetorical climax by listing life stages (children, youths, adolescents, men) to contrast physical growth with moral stagnation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀγαθοὶ μὲν πατέρες τέκνων οἱ τῷ πατρὶ προσδεδραμηκότες","severity":"info","text":"The series of relational goods (fathers, sons, husbands, masters) mirrors the household ethics of contemporary moral philosophy, but is reoriented toward the divine Father, Son, and Bridegroom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ λόγια τῆς ἀληθείας' could refer to specific scriptural texts or more broadly to divine truths; the reading taken is the latter.","The identity of 'the Bridegroom' (τοῦ νυμφίου) is ambiguous—likely Christ, but could also be a typological figure; the reading taken is Christ."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"Γηράσατε πρὸς δεισιδαιμονίαν, νέοι ἀφίκεσθε πρὸς θεοσέβειαν· παῖδας ἀκάκους ἐγκρινεῖ θεός. Ὁ μὲν οὖν Ἀθηναῖος τοῖς Σόλωνος ἑπέσθω νόμοις καὶ ὁ Ἀργεῖος τοῖς Φορωνέως καὶ ὁ Σπαρτιάτης τοῖς Λυκούργου, εἰ δὲ σεαυτὸν ἀναγράφεις τοῦ θεοῦ, οὐρανὸς μέν σοι ἡ πατρίς, ὁ δὲ θεὸς νομοθέτης. Τίνες δὲ καὶ οἱ νόμοι; \"Οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ κλέψεις, οὐ ψευδο μαρτυρήσεις, ἀγαπήσεις κύριον τὸν θεόν σου.\" Εἰσὶ δὲ καὶ τούτων τὰ παραπληρώματα, λόγιοι νόμοι καὶ ἅγιοι λόγοι ἐν αὐταῖς ἐγγραφόμενοι ταῖς καρδίαις· \"ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν\", καὶ \"τῷ τύπτοντί σε εἰς τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην\", καὶ \"οὐκ ἐπιθυμήσεις, ἐπιθυμίᾳ γὰρ μόνῃ μεμοίχευκας.\" Πόσῳ γοῦν ἄμεινον τοῖς ἀνθρώποις τοῦ τυγχάνειν τῶν ἐπιθυμιῶν ἀρχὴν μηδὲ ἐπιθυμεῖν ἐθέλειν ὧν μὴ δεῖ; Ἀλλ' ὑμεῖς μὲν τὸ αὐστηρὸν τῆς σωτηρίας ὑπομένειν οὐ καρτερεῖτε, καθάπερ δὲ τῶν σιτίων τοῖς γλυκέσιν ἡδόμεθα διὰ τὴν λειότητα τῆς ἡδονῆς προτιμῶντες, ἰᾶται δὲ ἡμᾶς καὶ ὑγιάζει τὰ πικρὰ τραχύνοντα τὴν αἴσθησιν, ἀλλὰ τοὺς ἀσθενεῖς τὸν στόμαχον ῥώννυσιν ἡ τῶν φαρμάκων αὐστηρία, οὕτως ἥδει μὲν καὶ γαργαλίζει ἡ συνήθεια, ἀλλ' ἣ μὲν εἰς τὸ βάραθρον ὠθεῖ, ἡ συνήθεια, ἣ δὲ εἰς οὐρανὸν ἀνάγει, ἡ ἀλήθεια, \"τραχεῖα\" μὲν τὸ πρῶτον, \"ἀλλ' ἀγαθὴ κουροτρόφος\"· καὶ σεμνὴ μὲν ἡ γυναικωνῖτις αὕτη, σώφρων δὲ ἡ γερουσία·","english":"Grow old in superstition, but come as youths to piety; God will admit innocent children. So let the Athenian follow the laws of Solon, the Argive those of Phoroneus, and the Spartan those of Lycurgus; but if you enroll yourself as belonging to God, heaven is your fatherland, and God your lawgiver. And what are the laws? \"You shall not kill, you shall not commit adultery, you shall not corrupt boys, you shall not steal, you shall not bear false witness; you shall love the Lord your God.\" And there are also the complements of these, rational laws and holy words inscribed in the hearts themselves: \"You shall love your neighbor as yourself,\" and \"To the one who strikes you on the cheek, offer the other also,\" and \"You shall not desire, for by desire alone you have committed adultery.\" How much better, then, is it for men, instead of attaining their desires, to begin by not even wishing to desire what they ought not? But you cannot endure the austerity of salvation; just as we delight in sweet foods because of the smoothness of pleasure, preferring them, while bitter things heal and cure us, roughening the sensation, yet the austerity of medicines strengthens those with weak stomachs, so habit pleases and tickles, but habit pushes into the abyss, while truth leads up to heaven, \"rough\" at first, \"but good, nurse of the young\"; and this women's quarters is dignified, and the council of elders is temperate.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Γηράσατε πρὸς δεισιδαιμονίαν, νέοι ἀφίκεσθε πρὸς θεοσέβειαν","severity":"info","text":"The Greek verb γηράσατε (aorist imperative) means 'grow old', used here metaphorically: abandon superstition (δεισιδαιμονίαν) and approach piety (θεοσέβειαν) as if rejuvenated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ κλέψεις, οὐ ψευδο μαρτυρήσεις, ἀγαπήσεις κύριον τὸν θεόν σου","severity":"info","text":"This list echoes the Decalogue (Exodus 20:13–16) and early Christian catechetical prohibitions, with the addition of παιδοφθορήσεις (corruption of boys), reflecting Clement's concern with pederasty.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ τύπτοντί σε εἰς τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην","severity":"info","text":"A clear allusion to the Sermon on the Mount (Matthew 5:39), though the wording is adapted: 'offer the other cheek' is a paraphrase of the gospel command to turn the other cheek.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σόλωνος ... Φορωνέως ... Λυκούργου","severity":"info","text":"Clement contrasts pagan lawgivers (Solon of Athens, Phoroneus of Argos, Lycurgus of Sparta) with divine law, a common apologetic trope to show the superiority of Christian ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ' ὑμεῖς μὲν ... καθάπερ ... οὕτως","severity":"info","text":"Clement uses an extended analogy: as bitter medicine heals while sweet food pleases, so truth (ἀλήθεια) leads to heaven despite initial harshness, while habit (συνήθεια) leads to ruin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τραχεῖα ... ἀλλ' ἀγαθὴ κουροτρόφος","severity":"info","text":"This phrase adapts a Homeric formula (Odyssey 9.27, of Ithaca: 'rough but a good nurse of men'), applying it to truth; Clement reuses classical poetry for Christian moral exhortation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παῖδας ἀκάκους ἐγκρινεῖ θεός' could mean either 'God will admit innocent children' (as translated) or 'God will judge innocent children'; the context favours admission to salvation.","The reference to 'γυναικωνῖτις' (women's quarters) and 'γερουσία' (council of elders) is ambiguous: it may contrast domestic virtue with public austerity, or be a metaphor for the church community."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"οὐδέ ἐστι δυσπρόσιτος οὐδὲ ἀδύνατος λαβεῖν, ἀλλ' ἔστιν ἐγγυτάτω ἔνοικος ἡμῶν, ᾗ φησιν αἰνιττόμενος ὁ πάνσοφος Μωυσῆς, τρισὶ τοῖς καθ' ἡμᾶς ἐνδιαιτωμένη μέρεσι, \"χερσὶ καὶ στόματι καὶ καρδίᾳ.\" Σύμβολον τοῦτο γνήσιον τρισὶ τοῖς πᾶσι συμπληρουμένης τῆς ἀληθείας, βουλῇ καὶ πράξει καὶ λόγῳ μηδὲ γὰρ τόδε δείμαινε, μή σε τὰ πολλὰ καὶ ἐπιτερπῆ φανταζόμενα ἀφέληται σοφίας· αὐτὸς ἑκὼν ὑπερβήσῃ τὸν λῆρον τῆς συνηθείας, καθάπερ καὶ οἱ παῖδες τὰ ἀθύρματα ἄνδρες γενόμενοι ἀπέρριψαν. Τάχει μὲν δὴ ἀνυπερβλήτῳ εὐνοίᾳ τε εὐπροσίτῳ ἡ δύναμις ἡ θεϊκὴ ἐπιλάμψασα τὴν γῆν σωτηρίου σπέρματος ἐνέπλησε τὸ πᾶν. Οὐ γὰρ ἂν οὕτως ἐν ὀλίγῳ χρόνῳ τοσοῦτον ἔργον ἄνευ θείας κομιδῆς ἐξήνυσεν ὁ κύριος, ὄψει καταφρο νούμενος, ἔργῳ προσκυνούμενος, ὁ καθάρσιος καὶ σωτήριος καὶ μειλίχιος, ὁ θεῖος λόγος, ὁ φανερώτατος ὄντως θεός, ὁ τῷ δεσπότῃ τῶν ὅλων ἐξισωθείς, ὅτι ἦν υἱὸς αὐτοῦ καὶ \"ὁ λόγος ἦν ἐν τῷ θεῷ\", οὔθ' ὅτε τὸ πρῶτον προεκηρύχθη, ἀπιστηθείς, οὔθ' ὅτε τὸ ἀνθρώπου προσωπεῖον ἀναλαβὼν καὶ σαρκὶ ἀναπλασάμενος τὸ σωτήριον δρᾶμα τῆς ἀνθρω πότητος ὑπεκρίνετο, ἀγνοηθείς· γνήσιος γὰρ ἦν ἀγωνιστὴς καὶ τοῦ πλάσματος συναγωνιστής, τάχιστα δὲ εἰς πάντας ἀνθρώπους διαδοθεὶς θᾶττον ἡλίου ἐξ αὐτῆς ἀνατείλας τῆς πατρικῆς βουλήσεως, ῥᾷστα ἡμῖν ἐπέλαμψε, τὸν θεόν, ὅθεν τε ἦν","english":"Nor is it difficult to approach or impossible to obtain, but it dwells very near to us, as the all-wise Moses hints, residing in our three parts, \"hands, mouth, and heart.\" This is a genuine symbol of truth, which is completed by all three: counsel, action, and speech. Do not fear that the many and pleasant phantoms will rob you of wisdom; you yourself will willingly surpass the folly of habit, just as children, when they become men, cast aside their toys. With unsurpassable speed and ready goodwill, the divine power, shining upon the earth, filled the whole with the seed of salvation. For the Lord could not have accomplished so great a work in so short a time without divine aid, being despised in appearance, yet worshipped in deed—the purifying, saving, and gentle divine Word, the truly most manifest God, who is made equal to the Lord of all because he was his son, and \"the Word was in God.\" He was not disbelieved when first proclaimed, nor was he unknown when he took on the human guise and, clothed in flesh, enacted the saving drama of humanity; for he was a genuine contestant and fellow contestant of the creation. And having been spread to all men more quickly than the sun, rising from the paternal will itself, he shone upon us most easily, revealing God, whence he was.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χερσὶ καὶ στόματι καὶ καρδίᾳ","severity":"info","text":"Clement interprets Moses' phrase 'hands, mouth, and heart' as a tripartite symbol of truth, corresponding to counsel, action, and speech.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ λόγος ἦν ἐν τῷ θεῷ","severity":"info","text":"This phrase echoes John 1:1, but Clement adapts it to emphasize the Word's immanence in God, a distinctive theological formulation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρισὶ τοῖς καθ' ἡμᾶς ἐνδιαιτωμένη μέρεσι","severity":"info","text":"The tripartite division of the human (hands, mouth, heart) reflects Hellenistic Jewish and early Christian allegorical exegesis, not a fixed biblical source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐδέ ἐστι δυσπρόσιτος ... ἐγγυτάτω ἔνοικος ἡμῶν","severity":"info","text":"This passage transitions from exhortation to a theological argument for the accessibility of divine wisdom, using Moses as authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ καθάρσιος καὶ σωτήριος καὶ μειλίχιος, ὁ θεῖος λόγος","severity":"info","text":"Clement's description of the Logos as 'purifying, saving, and gentle' influenced later Alexandrian Christology, particularly in Origen.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὔθ' ὅτε τὸ πρῶτον προεκηρύχθη, ἀπιστηθείς","severity":"caution","text":"The Greek text here is uncertain; the phrase 'when first proclaimed' may refer to the Logos's pre-incarnate revelation or to Christ's earthly preaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τρισὶ τοῖς καθ' ἡμᾶς' could mean 'three parts in us' or 'three parts according to us'; the reading 'in our three parts' is followed.","The clause 'οὔθ' ὅτε τὸ πρῶτον προεκηρύχθη' is ambiguous between a reference to the Logos's eternal proclamation or to the historical preaching of Jesus."],"confidence":"high","notes":[]},{"i":99,"ref":"p99","source":"αὐτὸς καὶ ὃς ἦν, δι' ὧν ἐδίδαξεν καὶ ἐνεδείξατο, παραστησάμενος, ὁ σπονδοφόρος καὶ διαλλακτὴς καὶ σωτὴρ ἡμῶν λόγος, πηγὴ ζωοποιός, εἰρηνική, ἐπὶ πᾶν τὸ πρόσωπον τῆς γῆς χεόμενος, δι' ὃν ὡς ἔπος εἰπεῖν τὰ πάντα ἤδη πέλαγος γέγονεν ἀγαθῶν. Μικρὸν δέ, εἰ βούλει, ἄνωθεν ἄθρει τὴν θείαν εὐεργε σίαν. Ὁ πρῶτος ὅτε ἐν παραδείσῳ ἔπαιζε λελυμένος, ἔτι παιδίον ἦν τοῦ θεοῦ· ὅτε δὲ ὑποπίπτων ἡδονῇ (ὄφις ἀλληγο ρεῖται ἡδονὴ ἐπὶ γαστέρα ἕρπουσα, κακία γηΐνη, εἰς ὕλας στρεφομένη) παρήγετο ἐπιθυμίαις, ὁ παῖς ἀνδριζόμενος ἀπειθείᾳ καὶ παρακούσας τοῦ πατρὸς ᾐσχύνετο τὸν θεόν. Οἷον ἴσχυσεν ἡδονή· ὁ δι' ἁπλότητα λελυμένος ἄνθρωπος ἁμαρτίαις εὑρέθη δεδεμένος. Τῶν δεσμῶν λῦσαι τοῦτον ὁ κύριος αὖθις ἠθέλησεν, καὶ σαρκὶ ἐνδεθείς (μυστήριον θεῖον τοῦτο) τὸν ὄφιν ἐχειρώσατο καὶ τὸν τύραννον ἐδουλώσατο, τὸν θάνατον, καί, τὸ παραδοξότατον, ἐκεῖνον τὸν ἄνθρωπον τὸν ἡδονῇ πεπλανημένον, τὸν τῇ φθορᾷ δεδεμένον, χερσὶν ἡπλωμέναις ἔδειξε λελυμένον. Ὢ θαύματος μυστικοῦ· κέκλιται μὲν ὁ κύριος, ἀνέστη δὲ ἄνθρωπος καὶ ὁ ἐκ τοῦ παραδείσου πεσὼν μεῖζον ὑπακοῆς ἆθλον, οὐρανούς, ἀπολαμβάνει. Διό μοι δοκεῖ, ἐπεὶ αὐτὸς ἧκεν ὡς ἡμᾶς οὐρανόθεν ὁ λόγος, ἡμᾶς ἐπ' ἀνθρωπίνην ἰέναι μὴ χρῆναι διδασκαλίαν ἔτι, Ἀθήνας καὶ τὴν ἄλλην Ἑλλάδα, πρὸς δὲ καὶ Ἰωνίανπολυπραγμονοῦντας. Εἰ γὰρ ἡμῖν ὁ διδάσκαλος ὁ πληρώσας τὰ πάντα δυνάμεσιν ἁγίαις, δημιουργίᾳ σωτηρίᾳ εὐεργεσίᾳ, νομοθεσίᾳ προφητείᾳ διδασκαλίᾳ, πάντα νῦν ὁ διδάσκαλος κατηχεῖ, καὶ τὸ πᾶν ἤδη Ἀθῆναι καὶ Ἑλλὰς γέγονεν τῷ λόγῳ.","english":"He himself, who was, through what he taught and revealed, having presented himself, the truce-bearer, reconciler, and savior, our Word, a life-giving, peaceful spring, pouring over the whole face of the earth, through whom, so to speak, everything has already become a sea of goods. And if you wish, consider from above the divine beneficence. The first man, when he played in paradise unbound, was still a child of God; but when, succumbing to pleasure (the serpent allegorically represents pleasure crawling on its belly, earthly evil turning toward matter), he was led astray by desires, the child, growing bold in disobedience and having disobeyed the father, felt shame before God. Such was the power of pleasure: the man, unbound through simplicity, was found bound by sins. The Lord wished to release him from these bonds again, and having been bound in flesh (this is a divine mystery), he subdued the serpent and enslaved the tyrant, death, and, most paradoxically, showed that man, who had been led astray by pleasure, bound to corruption, unbound with outstretched hands. O mystical wonder! The Lord lies down, but man rises, and the one who fell from paradise receives a greater reward than obedience: the heavens. Therefore it seems to me, since the Word himself came to us from heaven, we should no longer go to human teaching, busying ourselves with Athens and the rest of Greece, and also Ionia. For if our teacher, who has filled everything with holy powers—creation, salvation, beneficence, legislation, prophecy, teaching—now instructs everything, the whole has already become Athens and Greece through the Word.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σπονδοφόρος","severity":"info","text":"σπονδοφόρος (truce-bearer) is a rare epithet for the Logos, drawn from the herald who carried a truce-offering (σπονδή) in Greek warfare; Clement applies it to Christ as peacemaker.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πρῶτος ὅτε ἐν παραδείσῳ ἔπαιζε λελυμένος","severity":"info","text":"The account of the first man in paradise alludes to Genesis 2–3, but Clement’s phrase 'playing unbound' and the allegory of the serpent as pleasure are his own interpretive expansion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀθήνας καὶ τὴν ἄλλην Ἑλλάδα, πρὸς δὲ καὶ Ἰωνίαν","severity":"info","text":"Clement contrasts Christian teaching with Greek philosophy, naming Athens, Greece, and Ionia as centers of pagan learning; this reflects the Protrepticus’s aim to turn readers from Hellenic culture to Christianity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μικρὸν δέ, εἰ βούλει, ἄνωθεν ἄθρει τὴν θείαν εὐεργεσίαν","severity":"info","text":"This sentence marks a structural shift from the preceding praise of the Logos to a recapitulation of salvation history, from Eden to Christ’s incarnation and resurrection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κέκλιται μὲν ὁ κύριος, ἀνέστη δὲ ἄνθρωπος","severity":"info","text":"The paradox of the Lord lying down and man rising echoes the language of Christ’s descent and resurrection, paralleling 1 Corinthians 15:20–22 and early Christian typology of the new Adam.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"πηγὴ ζωοποιός, εἰρηνική","severity":"info","text":"The image of the Logos as a life-giving, peaceful spring pouring over the earth was influential in later patristic and Byzantine hymnography, e.g., in the Akathist Hymn.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὐτὸς καὶ ὃς ἦν' is elliptical; the translation supplies 'He himself, who was' but the Greek may imply a more complex predication about the Logos’s eternal existence.","The clause 'χεόμενος' (pouring) could be read as middle or passive; the translation takes it as active middle, but a passive sense ('being poured') is also possible."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"Οὐ γὰρ δὴ μύθῳ μὲν ἐπιστεύετε ποιητικῷ τὸν Μίνω τὸν Κρῆτα τοῦ Διὸς ὀαριστὴν ἀναγράφοντι, ἡμᾶς δὲ ἀπιστήσετε μαθητὰς θεοῦ γεγονότας, τὴν ὄντως ἀληθῆ σοφίαν ἐπανῃρημένους, ἣν φιλοσοφίας ἄκροι μόνον ᾐνίξαντο, οἱ δὲ τοῦ Χριστοῦ μαθηταὶ καὶ κατειλήφασι καὶ ἀνεκήρυξαν. Καὶ δὴ καὶ πᾶς, ὡς ἔπος εἰπεῖν, ὁ Χριστὸς οὐ μερίζεται· οὔτε βάρβαρός ἐστιν οὔτε Ἰουδαῖος οὔτε Ἕλλην, οὐκ ἄρρεν, οὐ θῆλυ· καινὸς δὲ ἄνθρωπος θεοῦ πνεύματι ἁγίῳ μεταπεπλασμένος. Εἶθ' αἱ μὲν ἄλλαι συμβουλαί τε καὶ ὑποθῆκαι λυπραὶ καὶ περὶ τῶν ἐπὶ μέρους εἰσίν, εἰ γαμητέον, εἰ πολιτευτέον, εἰ παιδοποιητέον· καθολικὴ δὲ ἄρα προτροπὴ μόνη καὶ πρὸς ὅλον δηλαδὴ τὸν βίον, ἐν παντὶ καιρῷ, ἐν πάσῃ περιστάσει πρὸς τὸ κυριώτατον τέλος, τὴν ζωήν, συντείνουσα ἡ θεοσέβεια· καθ' ὃ καὶ μόνον ἐπάναγκές ἐστι ζῆν, ἵνα ζήσωμεν ἀεί· φιλοσοφία δέ, ᾗ φασιν οἱ πρεσβύτεροι, πολυχρόνιός ἐστι συμβουλή, σοφίας ἀίδιον μνηστευομένη ἔρωτα· \"ἐντολὴ δὲ κυρίου τηλαυγής, φωτίζουσα ὀφθαλ μούς\". Ἀπόλαβε τὸν Χριστόν, ἀπόλαβε τὸ βλέπειν, ἀπόλαβέ σου τὸ φῶς, ὄφρ' εὖ γινώσκοις ἠμὲν θεὸν ἠδὲ καὶ ἄνδρα. \"Γλυκὺς\" ὁ λόγος ὁ φωτίσας ἡμᾶς \"ὑπὲρ χρυσίον καὶ λίθον τίμιον· ποθεινός ἐστιν ὑπὲρ μέλι καὶ κηρίον.\" Πῶς γὰρ οὐ ποθεινὸς ὁ τὸν ἐν σκότει κατορωρυγμένον νοῦν ἐναργῆ ποιησάμενος καὶ τὰ \"φωσφόρα\" τῆς ψυχῆς ἀποξύνας \"ὄμματα\"; Καὶ γὰρ ὥσπερ \"ἡλίου μὴ ὄντος ἕνεκα τῶν ἄλλων ἄστρων νὺξ ἂν ἦν τὰ πάντα\", οὕτως εἰ μὴ τὸν λόγον ἔγνωμεν καὶ τούτῳ κατηυγάσθημεν, οὐδὲν ἂν τῶν σιτευομένων ὀρνίθων ἐλειπόμεθα, ἐν σκότει πιαινόμενοι καὶ θανάτῳ τρεφόμενοι.","english":"For you do not, on the one hand, believe the poetic myth that records Minos the Cretan as the companion of Zeus, and yet, on the other hand, disbelieve us who have become disciples of God, having taken up the truly true wisdom, which only the highest of philosophy hinted at, but the disciples of Christ both comprehended and proclaimed. And indeed, Christ, so to speak, is not divided; he is neither barbarian nor Jew nor Greek, neither male nor female; he is a new man, remolded by the Holy Spirit of God. Then, other counsels and exhortations are partial and concern particular matters—whether one should marry, whether one should engage in politics, whether one should beget children; but the only universal exhortation, clearly directed to the whole of life, in every time, in every circumstance, tending toward the most essential end, life, is piety; according to which alone it is necessary to live, in order that we may live forever. Philosophy, as the elders say, is a long-lived counsel, wooing the eternal love of wisdom. \"The commandment of the Lord is clear, illuminating the eyes.\" Receive Christ, receive sight, receive your light, so that you may well know both God and man. \"Sweet\" is the Word that has enlightened us, \"beyond gold and precious stone; it is more desirable than honey and the honeycomb.\" For how could it not be desirable, the one who has made the mind buried in darkness manifest and has sharpened the \"light-bearing\" eyes of the soul? For just as \"if the sun were not, because of the other stars, everything would be night,\" so if we had not known the Word and been illuminated by it, we would be no different from fattened birds, growing sleek in darkness and nourished by death.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μίνω τὸν Κρῆτα τοῦ Διὸς ὀαριστὴν","severity":"info","text":"Clement contrasts Christian discipleship with the Cretan myth of Minos as Zeus's companion, a common trope in Greek literature (e.g., Homer, Odyssey 19.179).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καθολικὴ ... προτροπὴ","severity":"info","text":"The phrase 'universal exhortation' (καθολικὴ προτροπή) is programmatic for the work's title and genre, emphasizing a comprehensive call to piety over partial advice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐντολὴ δὲ κυρίου τηλαυγής, φωτίζουσα ὀφθαλμούς","severity":"info","text":"This phrase echoes Septuagint language (cf. Psalm 19:8 LXX: 'ἐντολὴ κυρίου τηλαυγής') and is likely a scriptural allusion, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Γλυκὺς ... ὑπὲρ χρυσίον καὶ λίθον τίμιον","severity":"info","text":"The comparison of the Word to gold and precious stones parallels Clement's earlier use of material metaphors for spiritual value, common in Hellenistic moral philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶθ' αἱ μὲν ἄλλαι συμβουλαί ... καθολικὴ δὲ ἄρα προτροπὴ","severity":"info","text":"This contrast between partial counsels and universal exhortation structures the argument, moving from specific ethical questions to the overarching theme of piety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"φιλοσοφία ... πολυχρόνιός ἐστι συμβουλή","severity":"info","text":"Clement's definition of philosophy as 'long-lived counsel' reflects the Alexandrian Christian appropriation of Greek philosophical traditions, influential in later patristic thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν λόγον' could refer to Christ as the Word or to divine reason; the context supports the former, given the preceding reference to Christ."],"confidence":"high","notes":[]},{"i":101,"ref":"p101","source":"Χωρήσωμεν τὸ φῶς, ἵνα χωρήσωμεν τὸν θεόν· χωρήσωμεν τὸ φῶς καὶ μαθητεύσωμεν τῷ κυρίῳ. Τοῦτό τοι καὶ ἐπήγγελται τῷ πατρὶ \"διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου· ἐν μέσῳ ἐκκλησίας ὑμνήσω σε\". Ὕμνησον καὶ διήγησαί μοι τὸν πατέρα σου τὸν θεόν· σώσει σου τὰ διηγήματα, παιδεύσει με ἡ ᾠδή. Ὡς μέχρι νῦν ἐπλανώμην ζητῶν τὸν θεόν, ἐπεὶ δέ με φωταγωγεῖς, κύριε, καὶ τὸν θεὸν εὑρίσκω διὰ σοῦ καὶ τὸν πατέρα ἀπολαμβάνω παρὰ σοῦ, γίνομαί σου συγκληρονόμος,\n\nἐπεὶ τὸν ἀδελφὸν οὐκ ἐπῃσχύνθης. Ἀφέλωμεν οὖν, ἀφέλωμεν τὴν λήθην τῆς ἀληθείας· τὴν ἄγνοιαν καὶ τὸ σκότος τὸ ἐμποδὼν ὡς ἀχλὺν ὄψεως καταγαγόντες τὸν ὄντως ὄντα θεὸν ἐποπτεύσωμεν, ταύτην αὐτῷ πρῶτον ἀνυμνήσαντες τὴν φωνήν \"χαῖρε φῶς\"· φῶς ἡμῖν ἐξ οὐρανοῦ τοῖς ἐν σκότει κατορωρυγμένοις καὶ ἐν σκιᾷ θανάτου κατακεκλεισμένοις ἐξέλαμψεν ἡλίου καθαρώτερον, ζωῆς τῆς ἐνταῦθα γλυκύτερον. Τὸ φῶς ἐκεῖνο ζωή ἐστιν ἀίδιος, καὶ ὅσα μετείληφεν αὐτοῦ, ζῇ, ἡ νὺξ δὲ εὐλαβεῖται τὸ φῶς καὶ δύνουσα διὰ τὸν φόβον παραχωρεῖ τῇ ἡμέρᾳ κυρίου· τὰ πάντα φῶς ἀκοίμητον γέγονεν καὶ ἡ δύσις εἰς ἀνατολὴν περιέστηκεν. Τοῦτο ἡ κτίσις ἡ καινὴ βεβούληται· ὁ γὰρ τὰ πάντα καθιππεύων \"δικαιοσύνης ἥλιος\" ἐπ' ἴσης περιπολεῖ τὴν ἀνθρωπότητα, τὸν πατέρα μιμούμενος, ὃς \"ἐπὶ πάντας ἀνθρώπους ἀνατέλλει τὸν ἥλιον αὐτοῦ\", καὶ καταψεκάζει τὴν δρόσον τῆς ἀληθείας.","english":"Let us make room for the light, that we may make room for God; let us make room for the light and become disciples of the Lord. This indeed is what has been promised to the Father: \"I will declare your name to my brothers; in the midst of the assembly I will hymn you.\" Hymn and declare to me your father, God; your declarations will save me, your song will instruct me. For until now I was wandering in search of God, but since you lead me with light, Lord, I find God through you and receive the Father from you, I become your co-heir, since you were not ashamed of your brother. Let us therefore remove, let us remove the forgetfulness of truth; let us bring down ignorance and the darkness that obstructs like a mist of vision, and let us behold God who truly is, first singing to him this utterance: \"Hail, light.\" Light from heaven has shone upon us who are buried in darkness and confined in the shadow of death, purer than the sun, sweeter than life here. That light is eternal life, and all that partakes of it lives; but night fears the light and, sinking out of fear, gives way to the Lord's day; everything has become sleepless light, and the west has turned into east. This is what the new creation has willed; for the \"sun of justice\" that rides over all things circles humanity equally, imitating the Father, who \"raises his sun over all men\" and sprinkles the dew of truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Χωρήσωμεν τὸ φῶς","severity":"info","text":"The verb χωρέω here means 'make room for' or 'receive,' implying both a physical and spiritual capacity to contain the divine light.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου· ἐν μέσῳ ἐκκλησίας ὑμνήσω σε","severity":"info","text":"This appears to be a free citation or adaptation of a psalm-like utterance, possibly echoing Psalm 22:22 or similar liturgical language, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συγκληρονόμος","severity":"info","text":"συγκληρονόμος means 'co-heir,' a term used in early Christian discourse to denote the believer's shared inheritance with Christ in the divine economy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δικαιοσύνης ἥλιος","severity":"info","text":"The phrase 'sun of justice' (δικαιοσύνης ἥλιος) is a common metaphor in Hellenistic Judaism and early Christianity, often associated with Christ as the righteous light, possibly influenced by Malachi 4:2.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀφέλωμεν οὖν, ἀφέλωμεν","severity":"info","text":"The repetition of ἀφέλωμεν ('let us remove') creates a rhetorical emphasis, mirroring the earlier double χωρήσωμεν and structuring the passage as a series of exhortations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"κτίσις καινή","severity":"info","text":"The phrase 'new creation' (κτίσις καινή) reflects a key concept in early Christian eschatology, later developed by theologians like Irenaeus and Origen, signifying the transformation of the cosmos through Christ.","cites":[],"named_sources":["Irenaeus","Origen"],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the quoted promise ('I will declare your name...') is ambiguous; it may be Christ or the believer. The reading taken assumes a Christological voice.","The phrase 'sun of justice' could be a direct reference to Christ or a more general allegory; the annotation treats it as a common metaphor."],"confidence":"high","notes":[]},{"i":102,"ref":"p102","source":"Οὗτος τὴν δύσιν εἰς ἀνατολὴν μετήγαγεν καὶ τὸν θάνατον εἰς ζωὴν ἀνασταυρώσει, ἐξαρπάσας δὲ τῆς ἀπωλείας τὸν ἄνθρωπον προσεκρέμασεν αἰθέρι, μεταφυτεύων τὴν φθορὰν εἰς ἀφθαρσίαν καὶ γῆν μεταβάλλων εἰς οὐρανούς, ὁ τοῦ θεοῦ γεωργός, \"δεξιὰ σημαίνων, λαοὺς δ' ἐπὶ ἔργον\" ἀγαθὸν \"ἐγείρων, μιμνῄσκων βιότοιο\" ἀληθινοῦ, καὶ τὸν μέγαν ὄντως καὶ θεῖον καὶ ἀναφαίρετον τοῦ πατρὸς κλῆρον χαρι ζόμενος ἡμῖν, οὐρανίῳ διδασκαλίᾳ θεοποιῶν τὸν ἄνθρωπον, \"διδοὺς νόμους εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίαν γράφων αὐτούς.\" Τίνας ὑπογράφει νόμους; \"Ὅτι πάντες εἴσονται τὸν θεὸν ἀπὸ μικροῦ ἕως μεγάλου, καὶ ἵλεως\", φησὶν ὁ θεός, \"ἔσομαι αὐτοῖς καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ.\" Δεξώμεθα τοὺς νόμους τῆς ζωῆς, πεισθῶμεν προτρεπομένῳ θεῷ, μάθωμεν αὐτόν, ἵνα ἵλεως ᾖ, ἀποδῶμεν καὶ μὴ δεομένῳ μισθὸν εὐχάριστον, εὐπείθειαν, οἷόν τι ἐνοίκιον [τὴν εὐσέβειαν] τῷ θεῷ τῆς ἐνταῦθα ἐνοικήσεως. Χρύσεα χαλκείων, ἑκατόμβοι' ἐννεαβοίων, ὀλίγης πίστεως γῆν σοι δίδωσι τὴν τοσαύτην γεωργεῖν, ὕδωρ πίνειν καὶ ἄλλο πλεῖν, ἀέρα ἀναπνεῖν, πῦρ ὑπουργεῖν, κόσμον οἰκεῖν· ἐντεῦθεν εἰς οὐρανοὺς ἀποικίαν στείλασθαί σοι συγκεχώρηκεν· τὰ μεγάλα ταῦτα καὶ τοσαῦτά σοι δημιουργήματα καὶ χαρίσματα ὀλίγης πίστεως μεμίσθωκεν. Εἶθ' οἱ μὲν τοῖς γόησι πεπιστευκότες τὰ περίαπτα καὶ τὰς ἐπαοιδὰς ὡς σωτηρίους δῆθεν ἀποδέχονται, ὑμεῖς δὲ οὐ βούλεσθε τὸν οὐράνιον αὐτὸν περιάψασθαι, τὸν σωτῆρα λόγον, καὶ τῇ ἐπῳδῇ τοῦ θεοῦ πιστεύσαντες ἀπαλλαγῆναι μὲν παθῶν, ἃ δὴ ψυχῆς νόσοι, ἀποσπασθῆναι δὲ ἁμαρτίας; Θάνατος γὰρ ἀίδιος ἁμαρτία.","english":"He has shifted the west to the east and will crucify death into life, and snatching man from destruction he has suspended him in the ether, transplanting corruption into incorruption and transforming earth into heavens, the farmer of God, \"signaling with the right hand, rousing peoples to good work, reminding them of true life,\" and bestowing upon us the truly great, divine, and inalienable inheritance of the Father, deifying man by heavenly teaching, \"giving laws to their understanding and writing them on the heart.\" What laws does he prescribe? \"That all will know God from small to great, and I will be merciful,\" says God, \"to them and will not remember their sins.\" Let us accept the laws of life, let us be persuaded by the exhorting God, let us learn him, that he may be merciful, let us render to him, who does not need it, a grateful reward, obedience, as a kind of rent [piety] to God for our dwelling here. Gold for bronze, a hundred oxen for nine, with a little faith he gives you earth to cultivate such a vast expanse, to drink water and to sail another, to breathe air, to serve fire, to inhabit the cosmos; from here he has permitted you to send a colony to the heavens; these great and numerous creations and gifts he has leased to you for a little faith. Then, those who have believed in sorcerers accept amulets and incantations as supposedly salvific, but will you not put on the heavenly one himself, the saving word, and, trusting in the incantation of God, be freed from passions, which are diseases of the soul, and be torn away from sin? For sin is eternal death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν θάνατον εἰς ζωὴν ἀνασταυρώσει","severity":"info","text":"The phrase 'will crucify death into life' paradoxically inverts the crucifixion of Christ, presenting it as a transformation of death into life, a key soteriological image.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεξιὰ σημαίνων, λαοὺς δ' ἐπὶ ἔργον ἀγαθὸν ἐγείρων, μιμνῄσκων βιότοιο ἀληθινοῦ","severity":"info","text":"This is a quotation from the poet Aratus (Phaen. 5–7), adapted to describe the divine farmer; Clement uses a classical source to frame Christ's salvific work.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διδοὺς νόμους εἰς τὴν διάνοιαν αὐτῶν καὶ ἐπὶ καρδίαν γράφων αὐτούς","severity":"info","text":"Echoes of Old Testament law-giving (e.g., Exod 24:12) and possibly the prophetic imagery of Jer 31:33, where God writes on the heart, adapted to Clement's theme of internalized divine law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι πάντες εἴσονται τὸν θεὸν ἀπὸ μικροῦ ἕως μεγάλου, καὶ ἵλεως ... ἔσομαι αὐτοῖς καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ","severity":"info","text":"This appears to be a free citation or paraphrase of a biblical promise of universal knowledge of God and divine mercy, possibly alluding to Isa 43:25 or similar prophetic assurances.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χρύσεα χαλκείων, ἑκατόμβοι' ἐννεαβοίων","severity":"info","text":"Clement alludes to the Homeric exchange of gold for bronze (Iliad 6.236) and hecatombs for nine oxen, contrasting material barter with the spiritual economy of faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸν οὐράνιον αὐτὸν περιάψασθαι, τὸν σωτῆρα λόγον","severity":"info","text":"'The heavenly one' and 'the saving word' (λόγος) are key Christological titles; Clement contrasts Christian faith with magical amulets (περίαπτα), presenting the Logos as the true protective charm.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν θάνατον εἰς ζωὴν ἀνασταυρώσει' is ambiguous: it could mean 'will crucify death into life' (transforming death) or 'will crucify death for the sake of life'; the translation opts for transformation.","The source of the scriptural-sounding promise 'πάντες εἴσονται τὸν θεὸν ... καὶ ἵλεως ἔσομαι' is not directly identifiable in the canonical Bible; it may be a Clementine paraphrase or a lost apocryphon."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":103,"ref":"p103","source":"Ἦ τέλεον νωδοὶ καὶ τυφλοὶ καθάπερ οἱ σπάλακες οὐδὲν ἄλλο ἢ ἐσθίοντες ἐν σκότῳ διαιτᾶσθε, περικαταρρέοντες τῇ φθορᾷ. Ἀλλ' ἔστιν, ἔστιν ἡ ἀλήθεια ἡ κεκραγυῖα \"ἐκ σκότους φῶς λάμψει\". Λαμψάτω οὖν ἐν τῷ ἀποκεκρυμμένῳ τοῦ ἀνθρώπου, ἐν τῇ καρδίᾳ, τὸ φῶς, καὶ τῆς γνώσεως αἱ ἀκτῖνες ἀνατειλάτωσαν τὸν ἐγκεκρυμμένον ἔνδον ἐκφαίνουσαι καὶ ἀποστίλβουσαι ἄνθρωπον, τὸν μαθητὴν τοῦ φωτός, τὸν Χριστοῦ γνώριμόν τε καὶ συγκληρονόμον, μάλιστα ἐπειδὰν τὸ τιμιώτατον καὶ σεβασμιώτατον εὐσεβεῖ τε καὶ ἀγαθῷ παιδὶ ἀγαθοῦ πατρὸς ὄνομα εἰς γνῶσιν ἀφίκηται, προστάττοντος ἤπια καὶ τῷ παιδὶ ἐγκελευομένου τὰ σωτήρια. Ὁ δὲ πειθόμενος αὐτῷ κατὰ πάντα δὴ πλεονεκτεῖ· ἕπεται τῷ θεῷ, πείθεται τῷ πατρί, ἔγνω πλανώμενος αὐτόν, ἠγάπησε τὸν θεόν, ἠγάπησε τὸν πλησίον, ἐπλήρωσε τὴν ἐντολήν, τὸ ἆθλον ἐπιζητεῖ, τὴν ἐπαγγελίαν ἀπαιτεῖ. Πρόκειται δὲ ἀεὶ τῷ θεῷ τὴν ἀνθρώπων ἀγέλην σῴζειν. Ταύτῃ καὶ τὸν ἀγαθὸν ποιμένα ὁ ἀγαθὸς ἀπέστειλεν θεός· ἁπλώσας δὲ ὁ λόγος τὴν ἀλήθειαν ἔδειξε τοῖς ἀνθρώ ποις τὸ ὕψος τῆς σωτηρίας, ὅπως ἢ μετανοήσαντες σωθῶσιν ἢ μὴ ὑπακούσαντες κριθῶσιν. Τοῦτο τῆς δικαιοσύνης τὸ κήρυγμα ὑπακούουσιν εὐαγγέλιον, παρακούσασιν κριτήριον. Ἀλλὰ σάλπιγξ μὲν","english":"You are completely toothless and blind, like moles, living in darkness with nothing but eating, decaying all around. But there is, there is the truth that has cried out, \"Light will shine from darkness.\" So let the light shine in the hidden part of the human, in the heart, and let the rays of knowledge rise up, revealing the human concealed within and making the disciple of light, the intimate and co-heir of Christ, shine forth, especially when the most precious and most revered name, of a good father to a good and pious child, arrives at knowledge, commanding gentle things and enjoining saving things upon the child. And he who obeys him is in every way advantaged: he follows God, he obeys the father, he has come to know him whom he formerly mistook, he has loved God, he has loved his neighbor, he has fulfilled the commandment, he seeks the prize, he demands the promise. And it is always God's purpose to save the flock of humans. For this purpose the good God sent the good shepherd; and the Word, spreading out the truth, showed to humans the height of salvation, so that either repenting they may be saved or disobeying they may be judged. This is the proclamation of justice: for those who obey, a gospel; for those who disobey, a judgment. But a trumpet","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σπάλακες","severity":"info","text":"Clement compares the unenlightened to moles (σπάλακες), blind and burrowing in darkness, a common trope for ignorance in Greek philosophy and early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ σκότους φῶς λάμψει","severity":"info","text":"The phrase 'Light will shine from darkness' echoes the LXX of Isaiah 9:2 (ἐκ σκότους φῶς λάμψει), though the exact wording is not a direct quotation; it may be a free adaptation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συγκληρονόμον","severity":"info","text":"συγκληρονόμον ('co-heir') is a Pauline term (cf. Rom 8:17) used here to describe the Christian as joint heir with Christ of divine promises, emphasizing shared inheritance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ποιμένα","severity":"info","text":"The 'good shepherd' (ποιμένα) is a standard Christological image in early Christian art and literature, rooted in Psalm 23 and John 10, used here to frame Christ as sent by God to save humanity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ σάλπιγξ μὲν","severity":"info","text":"The passage ends with an incomplete sentence ('But a trumpet...'), marking a rhetorical break; the following passage likely continues the trumpet metaphor for divine proclamation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περικαταρρέοντες","severity":"caution","text":"περικαταρρέοντες ('decaying all around') is a rare verb; the sense is clear but the exact nuance—whether physical decay or moral dissolution—is ambiguous in context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The incomplete sentence at the end ('But a trumpet...') leaves the metaphor unresolved; the following passage may clarify.","The phrase 'ἐκ σκότους φῶς λάμψει' is not a direct biblical quotation but a paraphrase; its exact source is uncertain."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"ἡ μεγαλόκλονος ἠχήσασα στρατιώτας συνήγαγεν καὶ πόλεμον κατήγγειλεν· Χριστὸς δὲ εἰρηνικὸν ἐπὶ τὰ πέρατα τῆς γῆς ἐπιπνεύσας μέλος οὐ συνάξει ἄρα τοὺς εἰρηνικοὺς στρατιώτας τοὺς ἑαυτοῦ; Συνήγαγε μὲν οὖν, ὦ ἄνθρωπε, τὸ στρατιωτικὸν τὸ ἀναίμακτον αἵματι καὶ λόγῳ, καὶ τὴν βασιλείαν τῶν οὐρανῶν αὐτοῖς ἐνεχείρισεν. Σάλπιγξ ἐστὶ Χριστοῦ τὸ εὐαγγέλιον αὐτοῦ, ὃ μὲν ἐσάλπισεν, ἡμεῖς δὲ ἠκούσαμεν. Ἐξοπλισώμεθα εἰρηνικῶς, \"ἐνδυσά μενοι τὸν θώρακα τῆς δικαιοσύνης\" καὶ τὴν ἀσπίδα τῆς πίστεως ἀναλαβόντες καὶ τὴν κόρυν τοῦ σωτηρίου περιθέμενοι καὶ \"τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα θεοῦ\", ἀκονήσωμεν. Οὕτως ἡμᾶς ὁ ἀπόστολος εἰρηνικῶς ἐκτάττει· ταῦτα ἡμῶν τὰ ὅπλα τὰ ἄτρωτα· τούτοις ἐξοπλισάμενοι παραταξώμεθα τῷ πονηρῷ· τὰ πεπυρακτωμένα τοῦ πονηροῦ ἀποσβέσωμεν βέλη ταῖς ὑδατίναις ἀκμαῖς ταῖς ὑπὸ τοῦ λόγου βεβαμμέναις, εὐχαρίστοις ἀμειβόμενοι τὰς εὐποιίας εὐλογίαις καὶ τὸν θεὸν τῷ θείῳ γεραίροντες λόγῳ. \"Ἔτι γὰρ λαλοῦντός σου ἐρεῖ\", φησίν, \"ἰδοὺ πάρειμι.\" Ὢ τῆς ἁγίας καὶ μακαρίας ταύτης δυνάμεως, δι' ἧς ἀνθρώποις συμπολιτεύεται θεός. Λῷον οὖν καὶ ἄμεινον τῆς ἀρίστης τῶν ὄντων οὐσίας μιμητὴν ὁμοῦ καὶ θεραπευτὴν γενέσθαι· οὐ γὰρ μιμεῖσθαί τις δυνήσεται τὸν θεὸν ἢ δι' ὧν ὁσίως θεραπεύσει οὐδ' αὖ θεραπεύειν καὶ σέβειν ἢ μιμού μενος. Ὅ γέ τοι οὐράνιος καὶ θεῖος ὄντως ἔρως ταύτῃ προσγίνεται τοῖς ἀνθρώποις, ὅταν ἐν αὐτῇ που τῇ ψυχῇ τὸ ὄντως καλὸν ὑπὸ τοῦ θείου λόγου ἀναζωπυρούμενον ἐκλάμπειν δυνηθῇ·","english":"The great-sounding trumpet summoned soldiers and proclaimed war; but Christ, having breathed a peaceful melody to the ends of the earth, will he not then gather his own peaceful soldiers? He has indeed gathered, O man, the bloodless army by blood and word, and entrusted to them the kingdom of the heavens. The trumpet of Christ is his gospel; he sounded it, and we heard. Let us arm ourselves peacefully, \"putting on the breastplate of righteousness\" and taking up the shield of faith and placing the helmet of salvation and sharpening \"the sword of the spirit, which is the word of God.\" Thus the apostle marshals us peacefully; these are our invulnerable weapons; armed with these, let us draw up in battle array against the evil one; let us quench the red-hot arrows of the evil one with the watery points dipped by the word, repaying good deeds with grateful blessings and honoring God with the divine word. \"For while you are still speaking, he will say,\" it is said, \"Behold, I am here.\" O the holy and blessed power, by which God dwells together with men. It is therefore better and nobler to become at once an imitator and a servant of the best of existing substances; for one cannot imitate God except through that by which one will serve him piously, nor can one serve and worship him without imitating him. Indeed, the heavenly and truly divine love comes to men when, somewhere in the soul itself, the truly beautiful, rekindled by the divine word, is able to shine forth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν θώρακα τῆς δικαιοσύνης","severity":"info","text":"Clement adapts Pauline military imagery; the breastplate of righteousness, shield of faith, and helmet of salvation echo Ephesians 6:11-17, though the phrasing is Clement's own.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα θεοῦ","severity":"info","text":"The sword of the spirit as the word of God is a direct citation of Ephesians 6:17, which Clement explicitly attributes to 'the apostle' (Paul).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔτι γὰρ λαλοῦντός σου ἐρεῖ, ἰδοὺ πάρειμι","severity":"info","text":"This phrase, introduced by φησίν, is likely a scriptural allusion; it does not correspond exactly to any known verse but may echo a saying of Jesus or a liturgical formula.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ στρατιωτικὸν τὸ ἀναίμακτον","severity":"info","text":"The 'bloodless army' contrasts Christian spiritual warfare with Roman military violence, a common apologetic trope in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a trumpet metaphor (military call) to a peaceful arming with virtues, then to a citation of Paul, and ends with a philosophical reflection on imitation of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἔρως","severity":"info","text":"Clement uses ἔρως (eros) for divine love, a Platonic term adapted to Christian context, signifying the soul's longing for the truly beautiful rekindled by the divine word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἔτι γὰρ λαλοῦντός σου ἐρεῖ, ἰδοὺ πάρειμι' is unattributed in the text; it may be a loose citation or a proverbial expression."],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"καὶ τὸ μέγιστον ἅμα τῷ βουληθῆναι γνησίως τὸ σωθῆναι συντρέχει, ὁμοζυγούντων, ὡς ἔπος εἰπεῖν, προαιρέσεως καὶ ζωῆς. Τοιγάρτοι μόνη αὕτη ἡ τῆς ἀληθείας προτροπὴ τοῖς πιστοτάτοις ἀπείκασται τῶν φίλων μέχρι τῆς ἐσχάτης ἀναπνοῆς παραμένουσα καὶ παραπομπὸς ἀγαθὴ ὅλῳ καὶ τελείῳ τῷ τῆς ψυχῆς πνεύματι τοῖς εἰς οὐρανὸν ἀπαίρουσι γινομένη. Τί δή σε προτρέπω; Σωθῆναί σε ἐπείγομαι. Τοῦτο Χριστὸς βούλεται· ἑνὶ λόγῳ ζωήν σοι χαρίζεται. Καὶ τίς ἐστιν οὗτος; Μάθε συντόμως· λόγος ἀληθείας, λόγος ἀφθαρσίας, ὁ ἀναγεννῶν τὸν ἄνθρωπον εἰς ἀλήθειαν αὐτὸν ἀναφέρων, τὸ κέντρον τῆς σωτηρίας, ὁ ἐξελαύνων τὴν φθοράν, ὁ ἐκδιώκων τὸν θάνατον, ὁ ἐν ἀνθρώ ποις οἰκοδομήσας νεών, ἵνα ἐν ἀνθρώποις ἱδρύσῃ τὸν θεόν. Ἅγνισον τὸν νεών, καὶ τὰς ἡδονὰς καὶ τὰς ῥᾳθυμίας ὥσπερ ἄνθος ἐφήμερον καταλίμπανε ἀνέμῳ καὶ πυρί, σωφροσύνης δὲ τοὺς καρποὺς γεώργησον ἐμφρόνως, καὶ σεαυτὸν ἀκροθίνιον ἀνάστησον τῷ θεῷ, ὅπως οὐκ ἔργον μόνον, ἀλλὰ καὶ χάρις ᾖς τοῦ θεοῦ· πρέπει δὲ ἄμφω τῷ Χριστοῦ γνωρίμῳ, καὶ βασιλείας ἄξιον φανῆναι καὶ βασιλείας κατηξιῶσθαι.","english":"And the greatest thing is that, at the same time as one genuinely wills to be saved, salvation runs together with it, as it were, with choice and life yoked together. Therefore this alone, the exhortation of truth, is likened to the most faithful of friends, remaining until the last breath and becoming a good escort for the whole and complete spirit of the soul to those departing for heaven. Why do I exhort you? I urge you to be saved. This is what Christ wills; in a word, he grants you life. And what is this? Learn briefly: the word of truth, the word of incorruption, which regenerates man, leading him up to truth, the goad of salvation, which drives out corruption, which expels death, which built a temple among men so that it might establish God among men. Purify the temple, and leave behind pleasures and indolences like a fleeting flower to wind and fire, and wisely cultivate the fruits of temperance, and raise yourself up as a first-fruit offering to God, so that you may be not only a work but also a grace of God; both are fitting for the acquaintance of Christ, both to appear worthy of the kingdom and to be deemed worthy of the kingdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προτροπὴ","severity":"info","text":"The term 'exhortation' (προτροπή) is the work's title and central concept; here it is personified as a faithful friend and escort to heaven.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος ἀληθείας","severity":"info","text":"The phrase 'word of truth' (λόγος ἀληθείας) is a key Christological title in Clement, equating Christ with the salvific divine reason.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νεών","severity":"info","text":"The image of Christ building a temple (νεών) among men echoes 1 Corinthians 3:16-17 and the Pauline concept of the body as a temple of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀκροθίνιον","severity":"info","text":"The term 'first-fruit offering' (ἀκροθίνιον) derives from Greek sacrificial practice, where the choicest part was offered to the gods; Clement adapts it to Christian self-offering.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δή σε προτρέπω;","severity":"info","text":"The rhetorical question 'Why do I exhort you?' marks a shift from definition to direct address, intensifying the protreptic appeal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χάρις","severity":"info","text":"Clement's pairing of 'work' (ἔργον) and 'grace' (χάρις) anticipates later Eastern Christian discussions of synergism between human effort and divine grace.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ ἀναγεννῶν τὸν ἄνθρωπον' could be read as Christ or the λόγος; Clement likely intends both, as the Logos is Christ.","The temple (νεών) may refer to the individual believer or the Church; the context suggests the individual soul."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"Φύγωμεν οὖν τὴν συνήθειαν, φύγωμεν οἷον ἄκραν χαλε πὴν ἢ Χαρύβδεως ἀπειλὴν ἢ Σειρῆνας μυθικάς· ἄγχει τὸν ἄνθρωπον, τῆς ἀληθείας ἀποτρέπει, ἀπάγει τῆς ζωῆς, παγίς ἐστιν, βάραθρόν ἐστιν, βόθρος ἐστί, λίχνον ἐστὶν κακὸν ἡ συνήθεια· κείνου μὲν καπνοῦ καὶ κύματος ἐκτὸς ἔεργε νῆα. Φεύγωμεν, ὦ συνναῦται, φεύγωμεν τὸ κῦμα τοῦτο, πῦρ ἐρεύγεται, νῆσός ἐστι πονηρὰ ὀστοῖς καὶ νεκροῖς σεσωρευμένη, ᾄδει δὲ ἐν αὐτῇ πορνίδιον ὡραῖον, ἡδονή, πανδήμῳ τερπόμενον μουσικῇ. δεῦρ' ἄγ' ἰών, πολύαιν' Ὀδυσεῦ, μέγα κῦδος Ἀχαιῶν, νῆα κατάστησον, ἵνα θειοτέρην ὄπ' ἀκούσῃς. Ἐπαινεῖ σε, ὦ ναῦτα, καὶ πολυύμνητον λέγει, καὶ τὸ κῦδος τῶν Ἑλλήνων ἡ πόρνη σφετερίζεται· ἔασον αὐτὴν ἐπινέμεσθαι τοὺς νεκρούς, πνεῦμά σοι οὐράνιον βοηθεῖ· πάριθι τὴν ἡδονήν, βουκολεῖ· μηδὲ γυνή σε νόον πυγοστόλος ἐξαπατάτω, αἱμύλα κωτίλλουσα, τεὴν διφῶσα καλιήν. Παράπλει τὴν ᾠδήν, θάνατον ἐργάζεται· ἐὰν ἐθέλῃς μόνον, νενίκηκας τὴν ἀπώλειαν καὶ τῷ ξύλῳ","english":"Let us flee, then, from habit, let us flee as from a dangerous promontory or the threat of Charybdis or the mythical Sirens. Habit strangles a person, turns them away from truth, leads them away from life; it is a snare, a pit, a trap, a greedy evil. \"Keep the ship away from that smoke and wave.\" Let us flee, fellow sailors, let us flee this wave; it belches fire, it is a wicked island heaped with bones and corpses, and on it a pretty little whore sings, Pleasure, delighting in vulgar music. \"Come this way, much-praised Odysseus, great glory of the Achaeans; bring your ship here, so that you may hear a more divine song.\" She praises you, O sailor, and calls you much-hymned, and the whore appropriates the glory of the Greeks. Leave her to feed on the dead; a heavenly spirit helps you. Pass by pleasure; it deceives. \"Let not a woman with a trailing robe deceive your mind, warbling seductively, seeking your bed.\" Sail past the song; it produces death. If you only wish, you have conquered destruction, and by the wood","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Σειρῆνας μυθικάς","severity":"info","text":"Clement adapts the Homeric Sirens (Odyssey 12) as a metaphor for hedonistic habit, recasting the myth as a moral allegory of temptation and spiritual shipwreck.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ξύλῳ","severity":"info","text":"The final word 'ξύλῳ' (wood) likely alludes to the cross of Christ, a common typology in early Christian literature (cf. Barnabas 12.2; Justin, Dialogue 91).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Φύγωμεν οὖν τὴν συνήθειαν","severity":"info","text":"The exhortation to flee habit echoes Philo of Alexandria's critique of custom (De Migratione Abrahami 1.1) and anticipates monastic renunciation of worldly patterns.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φύγωμεν ... φύγωμεν","severity":"info","text":"The repeated imperative 'φύγωμεν' (let us flee) frames a rhetorical crescendo, moving from general warning to a direct address to 'fellow sailors' (συνναῦται).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πορνίδιον ὡραῖον","severity":"info","text":"Clement's personification of pleasure as a 'pretty little whore' (πορνίδιον) was cited by later ascetic writers (e.g., John Chrysostom) to denounce sensual allure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κείνου μὲν καπνοῦ καὶ κύματος ἐκτὸς ἔεργε νῆα","severity":"caution","text":"This line is a direct quotation from Homer (Odyssey 12.61) but the Greek text here is slightly garbled; the source edition may reflect a scribal misreading or conflation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κείνου μὲν καπνοῦ' is ambiguous: it may be a corruption of Homer's 'κείνου καπνοῦ' or an intentional adaptation; the reading follows the source edition.","The final word 'ξύλῳ' could refer to the mast of the ship (literal) or the cross (symbolic); the latter is adopted here as consistent with Clement's soteriology."],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"προσδεδεμένος ἁπάσης ἔσῃ τῆς φθορᾶς λελυμένος, κυβερνήσει σε ὁ λόγος ὁ τοῦ θεοῦ, καὶ τοῖς λιμέσι καθορμίσει τῶν οὐρανῶν τὸ πνεῦμα τὸ ἅγιον· τότε μου κατοπτεύσεις τὸν θεὸν καὶ τοῖς ἁγίοις ἐκείνοις τελεσθήσῃ μυστηρίοις καὶ τῶν ἐν οὐρανοῖς ἀπολαύσεις ἀποκεκρυμμένων, τῶν ἐμοὶ τετηρημένων, \"ἃ οὔτε οὖς ἤκουσεν οὔτε ἐπὶ καρδίαν ἀνέβη\" τινός. Καὶ μὴν ὁρᾶν μοι δύο μὲν ἡλίους δοκῶ, δισσὰς δὲ Θήβας βακχεύων ἔλεγέν τις εἰδώλοις, ἀγνοίᾳ μεθύων ἀκράτῳ ἐγὼ δ' αὐτὸν οἰκτείραιμι παροινοῦντα καὶ τὸν οὕτω παρα νοοῦντα ἐπὶ σωτηρίαν παρακαλέσαιμι σωφρονοῦσαν, ὅτι καὶ κύριος μετάνοιαν ἁμαρτωλοῦ καὶ οὐχὶ θάνατον ἀσπάζεται. Ἧκε, ὦ παραπλήξ, μὴ θύρσῳ σκηριπτόμενος, μὴ κιττῷ ἀναδούμενος, ῥῖψον τὴν μίτραν, ῥῖψον τὴν νεβρίδα, σωφρό νησον· δείξω σοι τὸν λόγον καὶ τοῦ λόγου τὰ μυστήρια, κατὰ τὴν σὴν διηγούμενος εἰκόνα. Ὄρος ἐστὶ τοῦτο θεῷ πεφιλημένον, οὐ τραγῳδίαις ὡς Κιθαιρὼν ὑποκείμενον, ἀλλὰ τοῖς ἀληθείας ἀνακείμενον δράμασιν, ὄρος νηφάλιον, ἁγναῖς ὕλαις σύσκιον· βακχεύουσι δὲ ἐν αὐτῷ οὐχ αἱ Σεμέλης \"τῆς κεραυνίας\" ἀδελφαί, αἱ μαινάδες, αἱ δύσαγνον κρεανομίαν μυούμεναι, ἀλλ' αἱ τοῦ θεοῦ θυγατέρες, αἱ ἀμνάδες αἱ καλαί, τὰ σεμνὰ τοῦ λόγου θεσπίζουσαι ὄργια, χορὸν ἀγείρουσαι σώφρονα. Ὁ χορὸς οἱ δίκαιοι, τὸ ᾆσμα ὕμνος ἐστὶ τοῦ πάντων βασιλέως· ψάλλουσιν αἱ κόραι, δοξάζουσιν ἄγγελοι, προφῆται λαλοῦσιν, ἦχος στέλλεται μουσικῆς, δρόμῳ τὸν θίασον διώκουσιν, σπεύδουσιν οἱ κεκλημένοι πατέρα ποθοῦντες ἀπολαβεῖν.","english":"Bound as you are to all corruption, you will be released; the Word of God will steer you, and the Holy Spirit will moor you in the harbors of the heavens. Then you will behold my God and be initiated into those holy mysteries and enjoy the hidden things in the heavens, the things reserved for me, \"which neither ear has heard nor has entered into the heart\" of anyone. And indeed, I seem to see two suns, and two Thebes, someone said in Bacchic frenzy, drunk with unmixed ignorance. I would pity him in his drunkenness and summon him, thus deranged, to saving sobriety, because the Lord welcomes the repentance of a sinner, not his death. Come, O madman, not leaning on a thyrsus, not wreathed with ivy; cast off the mitre, cast off the fawnskin; be sober. I will show you the Word and the mysteries of the Word, explaining them according to your own imagery. This is a mountain beloved of God, not subject to tragedies like Cithaeron, but dedicated to the dramas of truth, a sober mountain shaded with pure groves. On it revel not the sisters of Semele \"the thunder-stricken,\" the maenads, initiated into the unholy distribution of raw flesh, but the daughters of God, the beautiful lambs, celebrating the solemn rites of the Word, gathering a sober chorus. The chorus is the righteous; the song is a hymn to the king of all. The maidens sing, the angels glorify, the prophets speak, a sound of music is sent forth; they pursue the thiasus in a race, the invited hasten, longing to receive the Father.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ οὔτε οὖς ἤκουσεν οὔτε ἐπὶ καρδίαν ἀνέβη","severity":"info","text":"Clement adapts a Pauline phrase (1 Cor 2:12?; cf. Rom 10:14?); the exact source is uncertain, but the formula echoes NT language of hidden revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δύο μὲν ἡλίους δοκῶ, δισσὰς δὲ Θήβας","severity":"info","text":"Clement quotes a line from Euripides' Bacchae (line 918), where Pentheus, in Dionysiac madness, sees double. The citation underscores Clement's polemic against pagan mystery cults.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Here λόγος is the divine Word, a central concept in Clement's theology, identified with Christ and the rational principle of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κιθαιρών","severity":"info","text":"Mount Cithaeron was associated with Dionysiac rites and tragic performances; Clement contrasts it with a 'sober mountain' of Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἧκε, ὦ παραπλήξ","severity":"info","text":"This passage shifts from direct address to the reader to an apostrophe of a 'madman' (παραπλήξ), dramatizing the call to abandon pagan cult for Christian initiation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱ τοῦ θεοῦ θυγατέρες, αἱ ἀμνάδες αἱ καλαί","severity":"info","text":"Clement reinterprets Bacchic maenads as 'daughters of God' and 'beautiful lambs,' a Christian appropriation of pagan imagery that influenced later allegorical readings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἃ οὔτε οὖς ἤκουσεν οὔτε ἐπὶ καρδίαν ἀνέβη' is a loose scriptural echo; the exact source is uncertain.","The identity of 'the Father' in the final clause is ambiguous: it may refer to God the Father or to the divine Logos as paternal principle."],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"Ἧκέ μοι, ὦ πρέσβυ, καὶ σύ, τὰς Θήβας λιπὼν καὶ τὴν μαντικὴν καὶ τὴν βακχικὴν ἀπορρίψας πρὸς ἀλήθειαν χειραγωγοῦ· ἰδού σοι τὸ ξύλον ἐπερείδεσθαι δίδωμι· σπεῦσον, Τειρεσία, πίστευσον· ὄψει. Χριστὸς ἐπιλάμπει φαιδρότερον ἡλίου, δι' ὃν ὀφθαλμοὶ τυφλῶν ἀναβλέπουσιν· νύξ σε φεύξεται, πῦρ φοβηθήσεται, θάνατος οἰχήσεται· ὄψει τοὺς οὐρανούς, ὦ γέρον, ὁ Θήβας μὴ βλέπων. Ὢ τῶν ἁγίων ὡς ἀληθῶς μυστηρίων, ὢ φωτὸς ἀκηράτου. Δᾳδουχοῦμαι τοὺς οὐρανοὺς καὶ τὸν θεὸν ἐποπτεῦσαι, ἅγιος γίνομαι μυούμενος, ἱεροφαντεῖ δὲ ὁ κύριος καὶ τὸν μύστην σφραγίζεται φωταγωγῶν, καὶ παρατίθεται τῷ πατρὶ τὸν πεπιστευκότα αἰῶσι τηρούμενον. Ταῦτα τῶν ἐμῶν μυστηρίων τὰ βακχεύματα· εἰ βούλει, καὶ σὺ μυοῦ, καὶ χορεύσεις μετ' ἀγγέλων ἀμφὶ τὸν ἀγέννητον καὶ ἀνώ λεθρον καὶ μόνον ὄντως θεόν, συνυμνοῦντος ἡμῖν τοῦ θεοῦ λόγου. Ἀίδιος οὗτος Ἰησοῦς, εἷς ὁ μέγας ἀρχιερεὺς θεοῦ τε ἑνὸς τοῦ αὐτοῦ καὶ πατρός, ὑπὲρ ἀνθρώπων εὔχεται καὶ ἀνθρώποις ἐγκελεύεται \"κέκλυτε, μυρία φῦλα\", μᾶλλον δὲ ὅσοι τῶν ἀνθρώπων λογικοί, καὶ βάρβαροι καὶ Ἕλληνες· τὸ πᾶν ἀνθρώπων γένος καλῶ, ὧν ἐγὼ δημιουργὸς θελήματι πατρός. Ἥκετε ὡς ἐμέ, ὑφ' ἕνα ταχθησόμενοι θεὸν καὶ τὸν ἕνα λόγον τοῦ θεοῦ, καὶ μὴ μόνον τῶν ἀλόγων ζῴων πλεονεκτεῖτε τῷ λόγῳ, ἐκ δὲ τῶν θνητῶν ἁπάντων ὑμῖν ἀθανασίαν μόνοις καρπώσασθαι δίδωμι. Ἐθέλω γάρ, ἐθέλω καὶ ταύτης ὑμῖν μεταδοῦναι τῆς χάριτος, ὁλόκληρον χορηγῶν τὴν εὐεργεσίαν, ἀφθαρσίαν· καὶ λόγον χαρίζομαι ὑμῖν, τὴν γνῶσιν τοῦ θεοῦ, τέλειον ἐμαυτὸν χαρίζομαι.","english":"Come to me, old man, and you, leaving Thebes behind and casting off your mantle of prophecy and Bacchic frenzy, be led by the hand to truth. Behold, I give you the staff to lean on. Hurry, Teiresias, believe—you will see. Christ shines brighter than the sun, through whom the eyes of the blind recover their sight. Night will flee from you, fire will be afraid, death will depart. You will see the heavens, old man, though you do not see Thebes. O truly holy mysteries! O pure light! I am torch-bearing to behold the heavens and God; I become holy as I am initiated. The Lord acts as hierophant, and seals the initiate, leading him into the light, and presents to the Father the one who has believed, preserved for the ages. These are the Bacchic revels of my mysteries. If you wish, be initiated yourself, and you will dance with angels around the unbegotten and indestructible and only true God, while the Word of God hymns with us. This Jesus is eternal, the one great high priest of the one and same God and Father; he prays for men and exhorts men: \"Hear, countless tribes\"—or rather, all of you who are rational among men, both barbarians and Greeks; I call the whole human race, whom I created by the will of the Father. Come to me, to be arrayed under one God and the one Word of God, and do not surpass the irrational animals only in reason; from among all mortals, I grant to you alone to reap immortality. For I wish, I wish to bestow this grace upon you as well, furnishing the whole benefit, incorruption; and I grant you the Word, the knowledge of God, I grant you my complete self.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Τειρεσία","severity":"info","text":"Teiresias, the blind Theban prophet of Greek myth, is invoked as a figure of pagan prophecy and Bacchic frenzy, which Clement contrasts with Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βακχεύματα","severity":"info","text":"Bacchic revels: Clement reappropriates the language of Dionysian mystery cults to describe Christian initiation, subverting pagan ritual terminology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κέκλυτε, μυρία φῦλα","severity":"info","text":"The exhortation 'Hear, countless tribes' echoes the call of Christ in the New Testament, possibly alluding to the universal mission in Matthew 28:19 or Acts 2:5-11.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἥκετε ὡς ἐμέ","severity":"info","text":"The passage shifts from direct address to Teiresias to a universal call, marked by the imperative 'Come to me,' which frames Christ's invitation to all humanity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἱεροφαντεῖ","severity":"info","text":"Clement uses the term 'hierophant' from Eleusinian mysteries to describe Christ, a common apologetic strategy that Christianizes pagan cultic language.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δᾳδουχοῦμαι","severity":"caution","text":"The verb 'I am torch-bearing' is a hapax in Clement; its exact sense is debated, but it likely continues the mystery-cult metaphor for Christian illumination.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Δᾳδουχοῦμαι τοὺς οὐρανοὺς' is ambiguous: it may mean 'I am torch-bearing to the heavens' or 'I am torch-bearing through the heavens'; the translation adopts the former.","The identity of the speaker shifts between Clement and Christ; the final exhortation is placed in Christ's mouth, but the transition is not explicitly marked."],"confidence":"high","notes":[]},{"i":109,"ref":"p109","source":"Τοῦτό εἰμι ἐγώ, τοῦτο βούλεται ὁ θεός, τοῦτο συμφωνία ἐστί, τοῦτο ἁρμονία πατρός, τοῦτο υἱός, τοῦτο Χριστός, τοῦτο ὁ λόγος τοῦ θεοῦ, βραχίων κυρίου, δύναμις τῶν ὅλων, τὸ θέλημα τοῦ πατρός. Ὦ πᾶσαι μὲν εἰκόνες, οὐ πᾶσαι δὲ ἐμφερεῖς· διορθώσασθαι ὑμᾶς πρὸς τὸ ἀρχέτυπον βούλομαι, ἵνα μοι καὶ ὅμοιοι γένησθε. Χρίσω ὑμᾶς τῷ πίστεως ἀλείμματι, δι' οὗ τὴν φθορὰν ἀποβάλλετε, καὶ γυμνὸν δικαιοσύνης ἐπιδείξω τὸ σχῆμα, δι' οὗ πρὸς τὸν θεὸν ἀναβαίνετε. \"Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς· ἄρατε τὸν ζυγόν μου ἐφ' ὑμᾶς καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυ σιν ταῖς ψυχαῖς ὑμῶν· ὁ γὰρ ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν.\"\n\nΣπεύσωμεν, δράμωμεν, ὦ θεοφιλῆ καὶ θεοείκελα τοῦ λόγου [ἄνθρωποι] ἀγάλματα· σπεύσωμεν, δράμωμεν, ἄρωμεν τὸν ζυγὸν αὐτοῦ, ἐπιβάλωμεν ἀφθαρσίᾳ, καλὸν ἡνίοχον ἀνθρώπων τὸν Χριστὸν ἀγαπήσωμεν· τὸν πῶλον ὑποζύγιον ἤγαγε σὺν τῷ παλαιῷ· καὶ τῶν ἀνθρώπων τὴν συνωρίδα καταζεύξας, εἰς ἀθανασίαν κατιθύνει τὸ ἅρμα, σπεύδων πρὸς τὸν θεὸν πληρῶσαι ἐναργῶς ὃ ᾐνίξατο, πρότερον μὲν εἰς Ἱερουσαλήμ, νῦν δὲ εἰσελαύνων οὐρανούς, κάλλιστον θέαμα τῷ πατρὶ υἱὸς ἀίδιος νικηφόρος. Φιλότιμοι τοίνυν πρὸς τὰ καλὰ καὶ θεοφιλεῖς ἄνθρωποι γενώμεθα, καὶ τῶν ἀγαθῶν τὰ μέγιστα, θεὸν καὶ ζωήν, κτησώμεθα. Ἀρωγὸς δὲ ὁ λόγος· θαρρῶμεν αὐτῷ καὶ μή ποτε ἡμᾶς τοσοῦτος ἀργύρου καὶ χρυσοῦ, μὴ δόξης ἐπέλθῃ πόθος, ὅσος αὐτοῦ τοῦ τῆς ἀληθείας λόγου.","english":"This is what I am, this is what God wills, this is harmony, this is the concord of the Father, this is the Son, this is Christ, this is the Word of God, the arm of the Lord, the power of the universe, the will of the Father. O all you images, but not all of you are like the archetype; I wish to correct you toward the archetype, so that you may become like me. I will anoint you with the ointment of faith, through which you cast off corruption, and I will show you the naked form of righteousness, through which you ascend to God. \"Come to me, all you who labor and are burdened, and I will give you rest; take my yoke upon you and learn from me, that I am gentle and humble in heart, and you will find rest for your souls; for my yoke is kind and my burden is light.\"\n\nLet us hasten, let us run, O god-loving and godlike images of the Word; let us hasten, let us run, let us take his yoke, let us put on incorruption, let us love Christ, the noble charioteer of men; he has brought the colt as a beast of burden together with the old; and having yoked the pair of men, he guides the chariot to immortality, hastening to God to fulfill clearly what he intimated, formerly entering into Jerusalem, now driving into the heavens, the most beautiful sight for the Father, the eternal victorious Son. Let us then be ambitious for noble things and become god-loving men, and let us acquire the greatest goods, God and life. The Word is our helper; let us trust in him and never let desire for silver and gold, nor for glory, come upon us as great as that for the Word of truth itself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦτό εἰμι ἐγώ","severity":"info","text":"The speaker shifts from the authorial voice to that of Christ or the Logos, a rhetorical prosopopoeia common in protreptic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βραχίων κυρίου","severity":"info","text":"A biblical metaphor (e.g., Isa 53:12 LXX) for divine power; here applied to the Logos as an agent of God's will.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι","severity":"info","text":"Echoes Matt 11:28-30, where Jesus invites the weary to take his yoke; Clement adapts the saying to his protreptic exhortation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"συνωρίδα","severity":"info","text":"A chariot-team of two horses; Clement uses the image of Christ as charioteer (cf. Plato's Phaedrus) to guide the soul to immortality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σπεύσωμεν, δράμωμεν","severity":"info","text":"The passage shifts from direct address to a hortatory subjunctive series, building urgency and communal exhortation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Χρίσω ὑμᾶς τῷ πίστεως ἀλείμματι","severity":"info","text":"The anointing metaphor anticipates later Christian baptismal and catechetical language, though Clement uses it allegorically for faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The speaker of 'Τοῦτό εἰμι ἐγώ' is ambiguous: it could be Christ, the Logos, or Clement adopting a prophetic persona; the reading takes it as the Logos."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":110,"ref":"p110","source":"Οὐδὲ γὰρ οὐδὲ τῷ θεῷ αὐτῷ ἀρεστόν, εἰ ἡμεῖς τὰ μὲν πλείστου ἄξια περὶ ἐλαχίστου ποιούμεθα, ἀνοίας δὲ καὶ ἀμαθίας καὶ ῥᾳθυμίας καὶ εἰδω λολατρείας ὕβρεις περιφανεῖς καὶ τὴν ἐσχάτην δυσσέβειαν περὶ πλείονος αἱρούμεθα. Οὐ γὰρ ἀπὸ τρόπου φιλοσόφων παῖδες πάντα ὅσα πράττουσιν οἱ ἀνόητοι, ἀνοσιουργεῖν καὶ ἀσεβεῖν νομίζουσιν, καὶ αὐτήν γε ἔτι τὴν ἄγνοιαν μανίας εἶδος ὑπογράφοντες οὐδὲν ἄλλο ἢ μεμηνέναι τοὺς πολλοὺς ὁμολογοῦσιν. Οὐ δὴ οὖν ἀμφιβάλλειν αἱρεῖ ὁ λόγος, ὁπότερον αὐτοῖν ἄμεινον, σωφρονεῖν ἢ μεμηνέναι. Ἐχομένους δὲ ἀπρὶξ τῆς ἀληθείας παντὶ σθένει ἕπεσθαι χρὴ τῷ θεῷ σωφρονοῦντας καὶ πάντα αὐτοῦ νομίζειν, ὥσπερ ἔστι, πρὸς δὲ καὶ ἡμᾶς τὸ κάλλιστον τῶν κτημάτων μεμαθηκότας ὄντας αὐτοῦ, σφᾶς αὐτοὺς ἐπιτρέπειν τῷ θεῷ, ἀγαπῶντας κύριον τὸν θεὸν καὶ τοῦτο παρ' ὅλον τὸν βίον ἔργον ἡγουμένους. Εἰ δὲ \"κοινὰ τὰ φίλων\", θεοφιλὴς δὲ ὁ ἄνθρωπος (καὶ γὰρ οὖν φίλος τῷ θεῷ, μεσιτεύοντος τοῦ λόγου), γίνεται δὴ οὖν τὰ πάντα τοῦ ἀνθρώπου, ὅτι τὰ πάντα τοῦ θεοῦ, καὶ κοινὰ ἀμφοῖν τοῖν φίλοιν τὰ πάντα, τοῦ θεοῦ καὶ ἀνθρώπου. Ὥρα οὖν ἡμῖν μόνον θεοσεβῆ τὸν Χριστιανὸν εἰπεῖν πλούσιόν τε καὶ σώφρονα καὶ εὐγενῆ καὶ ταύτῃ εἰκόνα τοῦ θεοῦ μεθ' ὁμοιώσεως, καὶ λέγειν καὶ πιστεύειν \"δίκαιον καὶ ὅσιον μετὰ φρονήσεως\" γενόμενον ὑπὸ Χριστοῦ Ἰησοῦ καὶ εἰς τοσοῦτον ὅμοιον ἤδη καὶ θεῷ. Οὐκ ἀποκρύπτεται γοῦν ὁ προφήτης τὴν χάριν λέγων, \"ἐγὼ εἶπον ὅτι θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες.\" Ἡμᾶς γάρ, ἡμᾶς εἰσπεποίηται καὶ ἡμῶν ἐθέλει μόνων κεκλῆσθαι πατήρ, οὐ τῶν ἀπειθούντων.","english":"For it is not even pleasing to God himself if we make the things of greatest worth of the least account, and choose manifest outrages of folly, ignorance, sloth, and idolatry, and the utmost impiety, as of greater value. For the children of the philosophers not inappropriately consider that all that the foolish do is unholy and impious, and, describing ignorance itself as a form of madness, they in fact confess that the many are mad. So reason does not leave it in doubt which of the two is better, to be sane or to be mad. But we must cling tenaciously to the truth, follow God with all our might, being sane, and consider everything as his, as it is, and, moreover, having learned that we ourselves are the most beautiful of his possessions, entrust ourselves to God, loving the Lord God and making this our work throughout our whole life. But if \"friends' goods are common,\" and man is dear to God (for indeed he is a friend to God, through the mediation of the Word), then all things become man's, because all things are God's, and all things are common to both friends, God and man. It is time, therefore, for us to say that only the Christian is god-fearing, rich, temperate, and noble, and in this is an image of God with likeness, and to say and believe that he has become \"just and holy with prudence\" by Christ Jesus, and is already so like God. The prophet, at any rate, does not conceal the grace when he says, \"I said that you are gods and sons of the Most High, all of you.\" For it is us, us he has adopted, and he wishes to be called father of us alone, not of the disobedient.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐδὲ γὰρ οὐδὲ τῷ θεῷ αὐτῷ ἀρεστόν","severity":"info","text":"Clement argues that God is displeased when humans value trivialities over what is most worthy, framing this as a moral inversion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εἰδωλολατρείας","severity":"info","text":"The term 'idolatry' (εἰδωλολατρείας) is central to Clement's polemic against pagan worship, which he equates with folly and impiety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ εἶπον ὅτι θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες","severity":"info","text":"Clement quotes a saying attributed to a prophet, likely from a lost or apocryphal source, asserting that believers are 'gods and sons of the Most High'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κοινὰ τὰ φίλων","severity":"info","text":"The proverb 'friends' goods are common' (κοινὰ τὰ φίλων) is a Pythagorean maxim, here adapted by Clement to argue for a shared divine-human relationship mediated by the Logos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥρα οὖν ἡμῖν","severity":"info","text":"The phrase 'It is time, therefore' (Ὥρα οὖν ἡμῖν) marks a rhetorical climax, transitioning from critique to positive definition of the Christian as the true image of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεοί ἐστε","severity":"caution","text":"Clement's claim that believers are 'gods' (θεοί) echoes deification language in early Christian thought, but its boldness may reflect a rhetorical or allegorical reading rather than ontological assertion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation 'I said that you are gods and sons of the Most High' is uncertain; it may be from a lost Jewish or Christian apocryphon.","The phrase 'μεθ' ὁμοιώσεως' ('with likeness') could imply either a static resemblance or an ongoing process of assimilation to God."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"Καὶ γὰρ οὖν ὧδέ πως ἔχει τὰ ἡμέτερα τῶν Χριστοῦ ὀπαδῶν· οἷαι μὲν αἱ βουλαί, τοῖοι καὶ οἱ λόγοι, ὁποῖοι δὲ οἱ λόγοι, τοιαίδε καὶ αἱ πράξεις, καὶ ὁποῖα τὰ ἔργα, τοιοῦτος ὁ βίος· χρηστὸς ὁ σύμπας ἀνθρώπων βίος τῶν Χριστὸν ἐγνωκότων. Ἅλις οἶμαι τῶν λόγων, εἰ καὶ μακροτέρω προῆλθον ὑπὸ φιλανθρωπίας ὅ τι περ εἶχον ἐκ θεοῦ ἐκχέων, ὡς ἂν ἐπὶ τὸ μέγιστον τῶν ἀγαθῶν, τὴν σωτηρίαν, παρακαλῶν· περὶ γάρ τοι τῆς παῦλαν οὐδαμῇ οὐδαμῶς ἐχούσης ζωῆς οὐκ ἐθέλουσιν οὐδ' οἱ λόγοι παύσασθαί ποτε ἱεροφαντοῦντες. Ὑμῖν δὲ ἔτι τοῦτο περιλείπεται πέρας τὸ λυσιτελοῦν ἑλέσθαι, ἢ κρίσιν ἢ χάριν· ὡς ἔγωγε οὐδ' ἀμφιβάλλειν ἀξιῶ, πότερον ἄμεινον αὐτοῖν· οὐδὲ μὴν συγκρίνεσθαι θέμις ζωὴν ἀπωλείᾳ.","english":"And so it is with us, the followers of Christ: as are our purposes, so are our words; as are our words, so are our deeds; and as are our deeds, so is our life. The whole life of those who have known Christ is good. Enough, I think, of words, even if I have gone on at some length out of love for humanity, pouring forth what I had from God, so as to exhort you to the greatest of goods, salvation. For concerning that life which has no cessation anywhere or at any time, the words that reveal the sacred mysteries never wish to cease. For you, this one end remains to choose what is beneficial: either judgment or grace. As for me, I do not even think it right to doubt which of the two is better; nor is it lawful to compare life with destruction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἷαι μὲν αἱ βουλαί, τοῖοι καὶ οἱ λόγοι, ὁποῖοι δὲ οἱ λόγοι, τοιαίδε καὶ αἱ πράξεις","severity":"info","text":"This triadic structure (purposes, words, deeds) echoes a common ethical topos in Greek philosophy, linking inner intention to outward action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱεροφαντοῦντες","severity":"info","text":"The participle 'hierophantountes' (revealing sacred mysteries) applies cultic language to Christian teaching, aligning Clement's discourse with mystery terminology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κρίσιν ἢ χάριν","severity":"info","text":"The dichotomy of 'judgment or grace' reflects a soteriological choice common in early Christian paraenesis, possibly alluding to divine judgment versus salvific grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἅλις οἶμαι τῶν λόγων","severity":"info","text":"This phrase signals the conclusion of the work, as Clement declares his discourse sufficient, a typical rhetorical closure in protreptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν σωτηρίαν","severity":"info","text":"Salvation as the 'greatest of goods' is a central theme in Clement's protreptic, influencing later Alexandrian theology and catechetical tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-protrepticus","label":"source edition: Protrepticus","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Protrepticus.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐδ' ἀμφιβάλλειν ἀξιῶ' could be read as Clement's personal refusal to doubt, or as a rhetorical stance; the translation takes it as the former."],"confidence":"high","notes":[]}]}